ADULT
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BIBLE STUDY GUIDE
Oct • Nov • Dec 2004
Daniel
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Copyright 2004 by the Office of the Adult Bible Study Guide, General Conference of Seventh-day Adventists, 12501 Old Columbia Pike,
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Adult Sabbath School Bible Study Guide (ISSN 1096-7400)/No. 438/October-December 2004.
Contents
"To Eat or Not to Eat—That Is the Question"
—September 25—October 1
6
14
22
30
38
16
56
2
Nebuchadnezzar's
Image—October 2 8
3
The Fiery
Furnace—October 9-15
4
Nebuchadnezzar's
Judgment—October
16-22
5
Surprise
Party—October
23 29
6
An Ancient Death
Decree—October 30—November 5
7
Daniel's History
Lesson—November
6-12
8
The Pre-Advent
Judgment—November 13 19
64
9
The Sanctuary
Attacked—November 20-26
1 0
The Sanctuary
Cleansed—November
27—December 3
1 1
God's
Timetable—December 4 10
1 2
When Kings Go to
War—December 11 17
13
The Time of the End (or the End of
Time)—December 18-24-104
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The
Adult Sabbath School Bible Study Guide
is prepared by the Office of the Adult
Bible Study Guide of the General Conference of Seventh-day Adventists. The
preparation of the guides is under the general direction of the Sabbath School
Publications Board, a subcommittee of the General Conference Administrative
Commitee (ADCOM), publisher of the Bible study guides. The published guide
reflects the input of worldwide evaluation committees and the approval of the
Sabbath School Publications Board and thus does not solely or necessarily repre-
sent the intent of the author(s).
1
72
80
88
96
INTRODUCTION
Daniel, Aristotle,
and the End
About four centuries before Christ, the Greek philosopher
Aristotle wrote about "the end," meaning the final purpose of
things, that to which "all things aim." For Aristotle, "the end
of the medical art is health, that of shipbuilding a vessel, that of strategy
victory, that of economics wealth." Applying this principle to humanity, he
said that the end of humanity, its ultimate purpose, is "happiness"—that
which we seek "always for itself and never for the sake of something else."
Not a bad conclusion for someone working without revealed knowledge.
But although happiness can certainly be a laudable goal, it hardly answers
the crucial questions about the end and purpose of life, especially when that
life always ends in the grave, where the issue of happiness is, indeed, rather
irrelevant.
In contrast to Aristotle, the prophet Daniel (a few hundred years earlier)
also wrote about "the end" but from a radically different perspective. For
Daniel, the end wasn't found within humans themselves as some natural
result of who and what they were; instead, the end was something brought
about by the supernatural intervention of an all-knowing, all-powerful God
who promised that "the end"—meaning the end of this world—was, in fact,
the beginning of a new one. In short, while Aristotle looked within human-
ity for its end, Daniel (as do all the Bible writers) puts the end in something
that transcends humanity, and that is the God who first created humanity.
How thankful we should be, too, because if our "end," our purpose, were
limited only to ourselves, it hardly seems worth the effort to reach that end.
Why expend all the energy and pain of eking out an existence here, only to
have it all culminate in death? In contrast, Daniel shows that "the end" is,
really, a new beginning.
Of course, one of the great purposes of the Bible is to show us not only
what our ends are but how we can reach those ends. The book of Daniel, our
topic for the next three months, fulfills a unique role in helping us do just that.
In it are impressive prophecies that, perhaps better than anywhere else in
Scripture, help establish a firm and rational foundation for our faith in the
One who, through the work of Jesus Christ, has assured us our end: eternal
life in a new creation
(Isa. 66:22).
Whether through the stories (where we are shown God's intervention in the
lives of individuals) or through the grand, sweeping prophecies (where we are
shown God's sovereignty over the world), the book of Daniel not only reveals
the presence of God in our world but, in a sense, helps prove that existence
and intervention.
Daniel belongs to what is called "apocalyptic" literature. "Apocalyptic"
comes from the Greek
apokalypsis,
meaning "an unveiling" or "a revelation."
2
The apocalyptic books of Daniel and Revelation describe, by means of sym-
bolic visions, important stages of human history. But even more so, they
reveal to us "the end"—that is, the end of all things as they are now but not
what they will be forever.
Throughout the Christian Era, the stories and prophecies of Daniel have
inspired poets, artists, and philosophers. They have given comfort and hope
to the weary; yet, at the same time they have challenged the minds of his-
torians and theologians.
Above all, the book has
Anyone can write history;
shown that our world is
not an iceberg drifting
only inspiration can tell
toward some unknown
and unforseen end but
the future.
that, behind the scenes
and in ways we cannot imagine or now understand, our God is working to
bring all things to a grand and glorious conclusion.
"As we near the close of this world's history, the prophecies recorded by
Daniel demand our special attention, as they relate to the very time in which
we are living."—Ellen G. White,
Prophets and Kings,
p. 547.
Even Jesus Himself points us specially to Daniel, saying, "When ye there-
fore shall see the abomination of desolation, spoken of by Daniel the prophet,
stand in the holy place, (whoso readeth, let him understand:)"
(Matt. 24:15;
see also Mark 13:14).
Considering the importance of the book of Daniel, it shouldn't be surpris-
ing that the enemy would hate it and has gone to extraordinary lengths to
weaken its impact. For instance, though Daniel himself in various chapters
dates his writing, higher critical scholars dismiss those dates as fabrications,
placing the book hundreds of years later and focusing it on events that are not
the concern of Daniel. In this way, by arguing that Daniel wrote after the
events he described, scholars weaken the impact of the book and the power-
ful prophecies within it. After all, anyone can write history; only inspiration
can tell the future. As Seventh-day Adventists, we must firmly reject the
humanistic attempts to undercut the supernatural origins of these writings.
This quarter's Bible study guide was written by Gerhard Pfandl, an associ-
ate director at the Biblical Research Institute at the General Conference. A
native of Austria, where he pastored and taught for almost twenty years,
Dr. Pfandl also worked for several years in California and Australia. He is
married and has two grown children. A longtime student of Daniel, he is more
than qualified to teach us about a book that so powerfully and convincingly
reveals an end that Aristotle—with all his knowledge—never could have
imagined or even dared to hope for.
3
Got
Questions?
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broadcast and program information
Meeting Agenda:
La
g
Zpict
❑
/ffsealiwidows
❑
Rood
de c%ett.-e%
❑
Pastors around the world attend workers' meetings to
lay plans for the future. In Russia "Workers' Meeting"
takes
on a new
meaning. They
come
not in suits, carrying
notepads, but in their work clothes, carrying tools.
In
Moscow,
where
these pastors live, the city of 8.3
million
people
has only
one
Adventist church.
Your Thirteenth Sabbath Offering this quarter will help
check off these agenda items!
MISSI N
The Thirteenth Sabbath Offering
on December
25
supports projects in the Euro-Asia Division.
LESSON 1
*September 25-October 1
"To Eat or Not to Eat
That Is the
Question"
♦
• •
,
v-ak
-dor al
SABBATH AFTERNOON
AFTERNOON
Read for This Week's Study:
Daniel 1.
Memory Text:
"Your word is a lamp to my feet and a light to my
path"
(Psalm 119:105, NIV).
A
pril 1945, the Pacific. In the midst of a fierce battle, about eighty
war-hardened American soldiers owed their lives to one man,
Private Desmond Doss. They once had ridiculed him for his
refusal to carry a gun. However, while enemy crossfire cut down soldier
after soldier, the medic, Private Doss, ignoring the danger to his own life,
dragged more than seventy-five wounded men to safety. The man who
was once a butt of their jokes became their hero.
Doss was not afraid to stand up for what he believed, and he was not
afraid to stand up on the battlefield. For his outstanding bravery, Doss
was awarded the Congressional Medal of Honor by the president of
the United States.
This week we'll take a look at another war, another battle, fought in
another part of the world in totally different circumstances. Yet, whatever
the circumstances, some people (often a minority) will, like Private Doss,
stand for what they believe, no matter the personal cost. Who were these
people, what did they stand for, and what can we—who, in our own situ-
ations, often face similar challenges—learn from their example?
The Week at a Glance:
What do Babylon and Jerusalem
symbolize? What caused the demise of Jerusalem? Why did inno-
cent people have to suffer in the onslaught? Why didn't Daniel eat
the king's food?
*Study this week's lesson to prepare for Sabbath, October 2.
6
SUNDAY
September 26
A Tale of Two Cities: Babylon and
Jerusalem
(Dan. 1:1).
The book of Daniel is the story of two cities, Jerusalem and Babylon.
One represents the rule of righteousness, the other of wickedness. One
reveals the mystery of godliness, the other the mystery of sin. Thus, the
stories and prophecies of the book illustrate the principles of the great
controversy between Christ and Satan, often manifested before us as a
battle between good and evil, right and wrong, truth and error.
The first time we read of Babylon and Jerusalem in Scripture is
implied in the book of Genesis
(11:9, 14:18);
the last time we hear of
them is in the book of Revelation
(18:21, 21:10).
And, in one way or
another, either literally or figuratively they appear all through the Bible.
What
were the historical circumstances under which the two cities
(under similar but not exact names) are first mentioned?
•
Babylon
(Gen. 11:1-9)
•
Jerusalem
(Gen. 14:17-20)
Babylon:
The Babylonians derived the name of their city from
Bab-ilu,
which means "gate of god." According to Genesis 11:9, however, the
name means "confusion," because there "the Lord confused the language
of all the earth"
(NKJ'V).
There seems to be a play on words, for the two
Hebrew words
balal,
"to confuse," and
babel,
"gate of god," sound very
similar. While the people's intent at
Babel
was to build a tower that would
reach into heaven, God turned it into a symbol of humanity's folly.
Jerusalem:
The Hebrew word
shalem
means "complete" or "peaceful."
In Psalm 76:2, Jerusalem is identified with Salem, the city mentioned in
Genesis 14:18. At the time of David's conquest of the city, Jerusalem was
occupied by the Jebusites (I Chron. 11:4-7).
From David's reign on, it
had been the capital of the Jewish nation.
What
is symbolized by the city of Babylon in the book of Revelation?
Rev. 14:8; 16:19; 17:5; 18:2, 10, 21.
What is its ultimate fate?
Jerusalem ("peaceful, complete"), Babylon ("confusion"). You
can't live in two places at once, either physically or spiritually.
Where are you living now (spiritually), why are you there, and—if
you need to move—how can you?
7
MONDAY
September 27
The Innocent and the Guilty
(Dan. 1:2-7).
"In the third year of the reign of Jehoiakim king of Judah,
Nebuchadnezzar king of Babylon came to Jerusalem and besieged it.
And the Lord delivered Jehoiakim king of Judah into his hand"
(Dan. 1:1, 2, NIV).
It's hard, from our perspective, to realize just how incredible those
words in the above two texts are. If written in a newspaper, they would be
headlines standing six to ten inches tall. Here was Jerusalem, where the
Lord dwelt in His temple, taken over by pagans and its king captured!
What
were some reasons why God gave Judah and Jerusalem into the
hands of the Babylonians?
•
2 Kings 21:10-16
•
2 Kings 24:18-20
2 Chron. 36.•15-17
•
Jer 3:13
"It should be remembered that the promises and the threatenings of
God are alike conditional."—Ellen G. White,
Evangelism,
p. 695. The
people of Judah could have avoided the Babylonian exile. Through
Jeremiah God pleaded with the people to return to Him. Had they
repented, they would not have been punished
(Jer 4:1-4).
But they
refused to listen, and, finally, judgment was poured out upon them.
All this, however, brings up another question: Sure, the leaders rebelled
and didn't obey. But why should the innocent be punished, as well? It
hardly seems fair that Daniel and his three friends, godly young men,
should suffer for the sins of others. Yet, as we all eventually learn, life in
this sinful world isn't fair. That's, of course, why we must have the hope
of a new one.
8
TUESDAY
September 28
Daniel's Determination
(Dan. 1:8).
Being served the best food that the kingdom of Babylon had to
offer, Daniel and his friends refuse to eat it. Why would they not eat
the king's food?
Prov. 23:1-3, 29-32.
What principles are being
expressed by these texts?
Daniel and his friends refused to be conformed to the world; the will
of God, instead, was the all-absorbing purpose of their lives. Hence, they
might have refused to eat the king's fare because:
1.
Some of the food was unclean meat
(Leviticus 11).
2.
Even the clean meat was not prepared the way Moses had instructed
the Israelites
(Lev 7:22-27).
3.
Eating and drinking involved an act of idol worship because the food
was first offered to idols.
When Daniel requested a different menu, he used the word
vegetables
(zero 'im),
which is the same word God used in Genesis 1:29 when He
told Adam, "I have given you every herb that yields seed
(zorea'; zera)"
(NKJI9.
With this request Daniel affirmed his faith in the Creator, who
gave us all that is good and healthy to eat.
Read
Daniel 1:8. Here they are, captives in a foreign land, at the mercy
of heathens who, on a whim, could have them killed. How easy it
could have been to have rationalized eating the king's food and
drinking his wine. Keeping this background in mind, look up the fol-
lowing texts. What are they saying that relates to what Daniel did
here? What lessons are there for us?
Matt. 10:22, Luke 8:11-15, 1 Cor
10:13, Phil. 3:8, 2 Tim. 2:12.
Daniel's decision in regard to the king's food showed that he under-
stood the connection between health and holiness. The test over food was
one of the means of strengthening his character and fitting him for future
greatness. Each right decision carried out in spite of difficulties makes a
person stronger. Each resolution broken leaves a person weaker.
The story of Daniel illustrates that a right decision bravely carried
out often becomes the turning point in a person's life and a determin-
ing factor in that person's destiny. "God gives opportunities; success
depends upon the use made of them."—Ellen G. White,
Prophets and
Kings,
p. 486.
9
WEDNESDAY
September 29
The Test
(Dan. 1:9-16).
When Daniel and his three friends arrived in Babylon, they were given
new names, had to study the arts and sciences of the Babylonians, and
were expected to eat from the king's table. The first few issues presented
no great problem for them. The last matter, however, became a challenge
to their faith.
The hard question often is, How does one know where to draw the line?
After all, in the ancient world, names often came with spiritual signifi-
cance (Daniel, for instance, means "God is judge"). Couldn't Daniel have
refused this name change simply on principle? Or could he have refused
to study the Babylonian arts and sciences, because they were filled with
divination, paganism, and other things in which he surely didn't believe?
There's no record, though, of them refusing anything, at least not at this
point, except the food. Here they drew the line.
Read again
Daniel 1:8. Why did Daniel believe it would have been
wrong for him to have eaten that food?
Who
else, besides these Hebrew boys, was facing a risk by their refusal to
eat?
Dan. 1:10.
Why would this have given them, if they wanted, a
good excuse to back down and do what the king asked?
At first glance, this test over eating and drinking seems fairly insignif-
icant. But then, the test for Adam and Eve, not to eat of the tree of good
and evil
(Genesis 3),
also seemed rather trivial. It, too, concerned
appetite. But isn't it true that love is often revealed in the little things peo-
ple do for one another? Perhaps there is a spiritual lesson in the fact that
great doors often swing on little hinges. Genesis 3 and Daniel 1 illustrate
the fact that Satan usually endeavors to reach us through our senses;
through what we hear, see, smell, touch, and taste. Successful Christian
living, therefore, depends on guarding our senses. Indeed, if God's Spirit
reaches us through the nerve cells in our brain, and if these nerve cells are
influenced by what we eat and drink, what more important duty could
there be than that of preserving our bodies in the best possible condition?
Put yourself in Daniel's place. Write out a paragraph justifying
why you should eat the king's food. Is what you wrote convincing?
If so, why should that concern you about how easily we can talk
ourselves into compromising our faith?
10
THURSDAY
September 30
The Reward
(Dan. 1:17-20).
At the end of the three-year period, Ashpenaz brought the young
men before the king, who tested them. What were the blessings that
came to the four young Hebrews as a result of their decision to
remain loyal to their God?
Dan. 1:20.
Apart from the fact that they were the best in their class, they had clear
minds and healthy bodies. Their experience indicates that God will bless
all who are not afraid to be considered narrow and overscrupulous when
tempted to yield their religious principles. In this instance, in a clear and
undeniable way, their faithfulness to the Lord paid off in a manner in
which all could see the results of their faithfulness.
Sometimes, however, the immediate endings turn out differently, do
they not?
Contrast the fate of the four Hebrew boys to Stephen's. What do these
two stories tell us about what can happen when one remains faithful
to biblical principles? Why, for Christians, should these endings,
happy and tragic, make no real difference regarding the choice of
whether or not to stay faithful to religious principles?
On the immediate level, things turned out quite well for Daniel and the
three Hebrew boys, certainly better than they did for Stephen.
As Christians, though, we know that whatever happens to us here, bad
or good, whether being stoned to death or exalted to the head of the
class—these outcomes are not the end. Instead, there's an eternity await-
ing us, a whole new life in a new heaven and a new earth where sin, death,
suffering, and loss will no longer exist. In contrast to that, it hardly mat-
ters what our
end
here is; what matters, instead, is that we stay faithful to
God and what He asks of us, regardless of the immediate consequences.
What would you say to someone who has been, all his or her life,
compromising Christian principles
yet
who wants to change?
What hope could you offer him or her that all is not lost?
11
FRIDAY
October 1
Further Study:
Read Ellen G. White,
Prophets and Kings,
pp. 479-490.
How
did Daniel and his three friends manage to study the learning and
scientific knowledge of the Babylonians and yet not become influ-
enced by the superstition and sorcery included in this training?
•
Through the right exercise of the will: "Through the right exercise of
the will, an entire change may be made in your life. By yielding up
your will to Christ, you ally yourself with the power that is above all
principalities and powers. You will have strength from above to hold
you steadfast, and thus through constant surrender to God you will be
enabled to live the new life, even the life of faith."—Ellen G. White,
Steps to Christ,
p. 48.
•
Through the recognition of the influence of the body on the mind:
"Daniel's parents had trained him in his childhood to habits of strict
temperance. They had taught him that he must conform to nature's
laws in all his habits; that his eating and drinking had a direct influ-
ence upon his physical, mental, and moral nature, and that he was
accountable to God for his capabilities; for he held them all as a gift
from God, and must not, by any course of action, dwarf or cripple
them. As the result of this teaching, the law of God was exalted in his
mind, and reverenced in his heart."—Ellen G. White,
Counsels on
Diet and Foods,
p. 154.
•
Through a consistent life of prayerful dependence upon God: Daniel
"was surrounded with influences calculated to subvert those who
would vacillate between principle and inclination; yet the Word of
God presents him as a faultless character. Daniel dared not trust to his
own moral power. Prayer was to him a necessity."—Ellen G. White,
The Sanctified Life,
p. 20.
Discussion Question:
Imagine how easily Daniel and his three friends could have justi-
fied not cooperating with their Babylonian captors. After all,
these were pagans who had destroyed their city and taken them
captive. Wouldn't death be better than working with these hea-
then at all, much less becoming important officials in the court
of the very king who had destroyed their nation? What can we
learn from the answer to this question?
Summary:
Daniel and his three friends are pressured to conform to the
customs of the Babylonians. But they remain true to their God, and He
rewards them with exceptional wisdom and insight. By their commitment
to God and faith in Him, they became examples for every Christian
tempted to compromise.
12
INSIDE
Story
••••••••••'
The Lucky
One
Jim Zachary
George never knew his parents. He lived with his grandmother in Kenya
until she died. Then he was taken to his great-aunt's home to live. When
life became unbearable, George ran away. He was 9 years old. For five
years he lived on the streets of Nairobi, Kenya, begging for money and
searching for food in garbage cans.
Then something happened that turned George's life around. A
Pathfinder Club was having an outing. Each Pathfinder had brought along
three extra lunches, planning to share them with the homeless children of
Nairobi.
The club members went into the poorest part of town and invited the
street children to join them in a city park for lunch and games. The pro-
gram included a spiritual talk. This was the first time some of the children
had heard about Jesus. Then the children played games together.
George heard shouts and laughter as he sifted through the trash for food.
Curious, he went closer.
Wow,
he thought,
those kids look sharp in their
uniforms.
Someone invited George to join in the fun. How good it was to
enjoy a decent, fresh meal and play games with other children. For a few
hours George forgot his troubles.
As the party wound down, George said, "I wish that I could become a
Pathfinder." When someone asked why, he answered, "I want to be like
them—and I want to go to school." The Pathfinder leader told George,
"Meet me here in this park in two days."
When the leader returned two days later, he told George that he had
arranged for him to enroll in the Adventist school as a boarding student.
George, now 14, could not believe his ears. He had not yet completed the
fourth grade, so he had a lot of catching up to do. Life was so different at
the school. Good food replaced garbage scraps, and he slept on a mat in a
warm room, not on the sidewalk. He no longer had to run away when a
police officer came by.
"I am so happy," George said. "Life is good; I can go to school." George
has joined the baptismal class. George is studying hard and ranked second
in academic standing in his class. He has made friends and recently was
elected to a student-body office.
Some 5,000 children live on the streets of Nairobi. George is a lucky
one, for he has found his future, and it includes a loving church family.
J. H. Zachary was coordinator of international evangelism for The Quiet Hour.
111101111PProduced
by the General Conference Sabbath SoillallirlIonalifistries Dept.
Email:gomission@gc.adventist.org
LESSON
2
*October 2-8
Nebuchadnezzar's
Image
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 2.
Memory Text: "
'He changes the times and the seasons; He
removes kings and raises up kings; He gives wisdom to the wise and
knowledge to those who have understanding"
(Daniel 2:21, NKJV).
y
ears ago, a psychic named Cheiro warned editor W. T. Stead not
to travel by water during April 1912. Stead lost his life, in April
1912, on the
Titanic.
In the summer of 1961, psychic Jeane
Dixon foretold that United Nations Secretary-General Dag Hammar-
skjold would be killed in a "plane crash in mid-September." On
September 18, 1961, the secretary-general was killed in a plane crash.
What does this prove? Only that Satan certainly can make predictions
and then bring about their fulfillment, nothing more (if even that).
Nevertheless, prophecies dealing with the future of nations hundreds
and thousands of years in advance—such as Nebuchadnezzar's dream as
depicted in Daniel 2—are found in the writings of the Bible, not in the
prognostications of psychics. This dream and Daniel's inspired explana-
tion are part of the primary evidence for the inspiration of Scripture.
This week we'll take another look at this faith-affirming prophecy.
The Week at a Glance:
What kind of test did the king put
to the wise men in order to be sure of their interpretation? How is
God's power revealed in this chapter? What does Daniel 2 teach us
about God? In what ways does this chapter expose our basic human
helplessness and dependence upon God?
*Study this week's lesson to prepare for Sabbath, October
9.
14
SUNDAY
October 3
Nebuchadnezzar's Dilemma
(Dan. 2:1-13).
One night King Nebuchadnezzar had an impressive dream. When
he awoke, he called his wise men and asked them to tell him what he
had dreamed. Did Nebuchadnezzar really forget his dream, or did he
just want to test the wise men of Babylon to see if they were as clever
as they claimed?
Dan. 2:5.
The King James Version, following the Septuagint (the Greek transla-
tion of the Old Testament), translates the first words of the king
(vs.
5)
as
"the thing is gone from me"—generally understood to mean that the king
had forgotten the dream. Modern translations, following the Aramaic
text, render the phrase as " 'my decision is firm"'
(NKJ10.
Both transla-
tions may be true. Having forgotten part of the dream, the king used this
fact to test the wise men. If he had forgotten the dream completely, he
would not have been troubled by it.
"The Lord in His providence had a wise purpose in view in giving
Nebuchadnezzar this dream, and then causing him to forget the particu-
lars, but to retain the fearful impression made upon his mind. The Lord
desired to expose the pretensions of the wise men of Babylon."—Ellen
G. White, in
The Youth's Instructor,
Sept. 1, 1903.
Nebuchadnezzar probably was afraid of the meaning of the dream.
Angry that the wisest men of Babylon were unable to help him, he
ordered them all killed. This was no idle threat: Cutting up the bodies of
enemies and burning their houses were common practices in ancient
Mesopotamia.
In response to
the king's threat, what truth were the wise men
forced to admit?
Dan. 2:11.
Unable to tell the king his dream, the wise men of Babylon had to
admit that only the gods, "whose dwelling is not with flesh," could tell the
king his dream. The Babylonians did not think that the gods would come
and dwell in human flesh, but Christians know that God indeed "became
flesh and dwelt among us"
(John 1:14, NKJTO.
This confession of failure
provided a remarkable opportunity for Daniel to reveal something of the
God whom he served.
The wise men are admitting their helplessness. Martin Heidegger
once said that "Only a God can save us." This seems to be the con-
fession of the wise men, as well. Look at your situation. Are you
able to admit your own helplessness? How, then, is the knowledge
that there not only is a God but that He's the God revealed to us in
Jesus able to comfort you no matter your own situation?
15
MONDAY
October 4
Daniel's Prayer Meetings
(Dan. 2:14-23).
What
can we learn from the response of Daniel and his friends to the
king's death decree?
Dan. 2:17, 18.
Throughout the book of Daniel, God's people are threatened by death.
This is of special relevance to the believers living at the end of time, for
they will have to face the threat of death, as well
(see Rev. 13:13-18).
The prayer meeting Daniel and his friends had that day must have been
intense. Their lives hung in the balance, but they could approach God
with confidence, because, to the best of their knowledge and ability, they
had served Him thus far. After God had revealed to Daniel in a night
vision what Nebuchadnezzar had dreamed, they still prayed, this time giv-
ing Him praise and thanksgiving.
What
are some of the key phrases of Daniel's prayer of thanksgiving in
Daniel 2:20-23?
Dan. 2:20
Dan. 2:21
Dan. 2:22
Dan. 2:23
Note how Daniel begins his prayer with "Blessed be the name of God."
In the Old Testament, people frequently bless the Lord
(Judg. 5:9, Neh.
9:5, Pss. 103:1, 134:1).
The Aramaic and Hebrew words for "bless"
also can be translated as "praise," and this is the meaning in Daniel 2:19
and 20.
Daniel's hymn of praise emphasizes that there is a divine Power who
controls history. He's also a God who communicates intimately with
those who are open to hear His voice. Through the dream of the image,
God conveyed to Nebuchadnezzar the truth that He exercises His power
not only in heaven but right here on earth.
What do you say to someone who, after having read this part of
Daniel 2, asks, But why haven't my prayers been answered in such
a powerful and precise manner?
16
TUESDAY
October 5
Daniel's Testimony
(Dan. 2:24-30).
How did Daniel respond to the fact that God had revealed the
dream to him?
Vss. 24-28.
Notice that Daniel's first concern was for the wise men of Babylon.
Although they had done nothing to earn this stay of execution, they were
saved because of the presence of a righteous man in their midst.
Throughout history such cases have been reported. On his journey to
Rome, Paul's presence on the ship saved all those on board
(Acts 27:24).
Therefore, Jesus calls God's people "the salt of the earth"
(Matt. 5:13);
that is, they have a preserving quality, as illustrated in the life of Daniel.
Indeed, just as our bad deeds can have a negative impact on those around
us, our good deeds can have a good impact, an important point to
remember for all who follow Christ.
Having taken care of the wise men, Daniel stood before the king and
explained that neither the wise men of Babylon nor their gods could do
what the king demanded but that there was a God in heaven who could
reveal secrets. Daniel was neither ashamed nor afraid to confess his God
before the king. Yet, he disclaimed any superior wisdom or knowledge for
himself as the reason for what he was going to tell the king. He ascribed
the revelation and its explanation entirely to God. Daniel seemed to
understand clearly that his relationship to his God and Savior was one of
complete dependence. Of course, that's how salvation works, as well; we
are completely dependent upon the Lord.
Look up
these following texts. What do they tell us about the sheer
impossibility of our being able to save ourselves?
Rom. 3:23, 8:3,
1 Cor 15:14-17.
As sinners we have been irrevocably cut off from God, the Source of
all life. But thanks to Jesus, who was both God and man, we have been
restored to that Source of life. Only Someone who was God and man
and not only man but a sinless man, a man who kept God's eternal and
immutable law perfectly, could bridge the gap between heaven and
earth, thus solving the one thing that we, of ourselves, can never solve:
the problem of death.
Daniel and his friends, under the threat of death, prayed. Of
course, most people, even atheists, under such circumstances,
would have done the same thing. Why do you think, in the case of
these boys, however, that prayer was something they did all the
time? In what ways might that fact help explain why their prayer
was answered as it was?
17
WEDNESDAY
October 6
The Image and Its Interpretation
(Dan. 2:28-45).
What
is the meaning of Daniel's reference to "the latter days" in verse
28?
See also Gen. 49:1, Num. 24:14, Deut. 4:30, 31:29.
A study of this phrase in the Old Testament shows that the "latter days,"
an idiomatic phrase for "in the future," can refer to (a) a specific future
period in the history of Israel
(Deut. 4:30);
(b) the future history of Israel
beginning with the conquest
(Gen. 49:1)
or the monarchy
(Num. 24:14);
and (c) the Messianic age
(Isa. 2:2, Hos. 3:5)
or the time immediately
preceding it
(Ezek. 38:16).
Most modern versions, therefore, translate this
phrase as "in the days to come"
(Gen. 49:1, NASB); "in time
to come"
(Deut. 31:29, NRSTO;
or "in later days"
(Deut. 4:30, NIJO.
Thus, we can conclude that "the latter days" in Daniel 2 refers to the
future, which began in the time of Daniel and reaches down to the time
of the second advent of Christ symbolized by the stone kingdom.
What
did God reveal to Nebuchadnezzar? What did these images sym-
bolize?
Dan. 2:30-45.
The head of the golden image is clearly identified as the kingdom of
Babylon (626-539 B.c.) in verse 38. From history we know that the other
three kingdoms following Babylon were Media-Persia (539-331 B.c.),
Greece (331-168 B.c.), and Rome (168
B.C.
—
A.D.
476). Although the
Roman Empire ruled longer than the other three kingdoms put together,
it was not succeeded by a fifth world power but was divided up into many
different kingdoms of varied strength, symbolized by the feet of iron and
clay—just as the prophecy had predicted. These are the nations that make
up modern Europe, nations that, to this day, exist as separate national and
political entities.
What
is symbolized by the stone cut out without hands and the destruc-
tion of the image?
Dan. 2:34, 44.
The Bible makes it plain that the stone represents Jesus Christ
(see Isa.
28:16; 1 Cor 10:4; Luke 20:17, 18),
who at His second advent will
destroy all the other kingdoms and establish an everlasting kingdom.
Take the symbolism of what Christ does to these other powers at
the Second Coming and apply it spiritually to yourself. What needs
to happen within us, to the other "powers" within us, in order to
truly follow the Lord as we should?
See also Matt. 16:25, Gal. 2:20.
18
THURSDAY
October 7
Daniel's Promotion
What
was Nebuchadnezzar's reaction to Daniel's explanation of his
dream?
Dan. 2:46.
At the end of Daniel's explanations, the king was convinced that his
dream had indeed come from a supernatural force. He acknowledged the
God of Daniel as the Ruler of the universe. He saw his own place in world
history, and he understood that his authority was under the control of the
God who had given it to him
(vss. 46, 47).
The prostration of the king before Daniel
(vs. 46)
was according to
Oriental custom. He was ready to worship Daniel as some kind of god, sim-
ilar to the Lycaonians and Miletians, who considered Paul a god
(Acts
14:11, 28:6).
Paul refused to be worshiped, and we can be certain that
Daniel responded in a similar way (though we do not have any record of his
response). Nevertheless, the king made Daniel governor over the province
of Babylon and head of all the wise men. In his elevation, Daniel experi-
enced the divine principle proclaimed by Jesus, "For whosoever hath, to
him shall be given, and he shall have more abundance"
(Matt. 13:12).
What
does Daniel's petition concerning his friends reveal about his char-
acter?
Dan. 2:49.
The prophet did not want to enjoy his honors alone. In his hour of tri-
umph, he remembered those who had joined in prayer with him. As soon
as his position was decided, he requested the king to appoint his three
friends to administer the affairs of the province of which he himself was
made ruler. On the surface this request seems simple enough, but we must
remember that native Babylonians probably had to give up their positions
to make room for these unknown Jews. In God's providence the sharers in
Daniel's prayer are now made sharers in his promotion. Unlike the chief
butler in the story of Joseph
(Gen. 40:23),
Daniel did not forget his friends.
God used Daniel's captivity and Nebuchadnezzar's dream to make
Daniel a powerful force in Babylon. Joseph in Egypt had a similar experi-
ence
(Gen. 50:20).
Both are examples of the biblical principle that "all
things work together for good to those who love God"
(Rom. 8:28,
NKJV).
Review the chapter. One lesson that should come through to us
clearly and forcefully is that God is in control of the world's history.
Compare this with what we saw in the life of Jesus and His intense
personal care for individuals
(see Matt. 10:29-31).
How does what
we've seen of God's power, as revealed in Daniel 2, help us to trust
Him and His power in our personal lives, as well?
19
FRIDAY
October 8
Further Study:
Read Ellen G. White,
Prophets and Kings,
pp. 491-502.
"The king had acknowledged the power of God, saying to Daniel, 'Of
a truth it is, that your God is a God of gods, . . . and a revealer of secrets.'
Verse 47. For a time afterward, Nebuchadne77ar was influenced by the
fear of God; but his heart was not yet cleansed from worldly ambition and
a desire for self-exaltation. The prosperity attending his reign filled him
with pride. In time he ceased to honor God, and resumed his idol worship
with increased zeal and
bigotry"—Prophets and Kings,
pp. 503, 504.
Lessons From Daniel 2
1.
The precise fulfillment of the prophecy of Daniel 2 in history is strong
evidence for the inspiration of the Bible.
2.
The prophecy of Daniel 2 shows clearly that everything and everyone
on this earth will eventually perish unless linked with God. We are all
on our way to eternal nothingness unless we take hold of the hand of
God.
3.
Frequently historians will tell us that "history teaches us that history
teaches us nothing." While this may be true for some, Christians know
that history is indeed the story of God working out His final plans to
end the great controversy. Christ is not an absentee landlord, permitting
His house to disintegrate through careless tenants. The correct study of
history leads to the understanding and assurance that He who controls
the cosmos also guides the atom.
Discussion Questions:
O
In what ways does Daniel 2 provide purely
rational
evidence
not only for inspiration of the Bible but for God's power? Why, if
studying with a skeptic, could you find some powerful material
in this chapter?
O
In what sense do today's nations in the territories of ancient
Rome resemble the feet of iron and clay?
Summary: Daniel 2 provides the blueprint for apocalyptic prophecy. It
is foundational for the rest of the prophecies in this book.
Nebuchadnezzar's dream revealed the ignorance of the wise men but pro-
vided opportunity for Daniel to witness to the king about the God of
heaven.
20
The Gift
INSIDE
urt
il
Goes On
Barbara Huff
Like many young people who attend the Adventist seminary in Zaoksky,
Russia, Yuri Zakhvataev (ZACH-vah-tah-yev) would never have been
there if it had not been for someone he does not know.
Yuri was studying music at a state university when his mother invited
him to attend the Adventist church with her. Yuri went, and his heart
opened to God's message. He gave his life to Christ. Not long after his
conversion he sensed God was calling him into the ministry.
Yuri did not have the money to study for four years at Zaoksky
Adventist Seminary, in Russia. But in faith Yuri applied to Zaoksky. He
learned that God, who had called him to the ministry, was calling others to
support students such as him who are called to become leaders in the
church. Someone sponsored Yuri, paying his tuition during his four years
at Zaoksky. Yuri spent his summer breaks working with experienced evan-
gelists and other students holding evangelistic meetings throughout the
Euro-Asia Division.
Yuri completed his theology degree and is working in a church—affiliated
media center in Russia. He has a burden to minister to those addicted to
alcohol and drugs. Yuri has produced a TV series designed to point humans
to Jesus, the greatest Man on earth.
While conducting one stop-smoking program, he helped Vladimir suc-
cessfully kick the smoking habit. Vladimir wanted to help others stop.
Now Vladimir and Yuri conduct stop-smoking programs together.
Vladimir has been baptized.
Yuri knows that while God called him to become a minister, he could
not have completed his education without the help of those who were
faithful in supporting him. He can minister to others, because someone
else answered God's whisper to help a young person, whom he or she
might never meet, study in a school this person might never see.
Yuri's message to those faith partners is, "Thank you for your financial
support. With the Lord's blessing I will multiply your gift many times in
souls won to Him."
Barbara Huff met Yuri when she was administrative assistant in the Euro-Asia Division
office in Moscow. She and her husband are now retired in Florida.
Produced by the
General Conference Sabba
and
Per
Email:gomission@gc.adventustorg
LESSON
3
*October 9-15
The Fiery
Furnace
21
)
41
4
Xd
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 3.
Memory Text:"
'When you pass through the waters, I will be with
you; and through the rivers, they shall not overflow you. When you
walk through the fire, you shall not be burned, nor shall the flame
scorch you"
(Isaiah 43:2, NKJV).
Nv
hen Polycarp, bishop of Smyrna, was brought before a tribunal,
the proconsul said, " 'Swear by the fortune of Ceasar . . . swear
and
I
will release you; reproach Christ.'
"Polycarp responded: 'Eighty and six years I have served Him, and He
has done me no wrong. How can
I
speak evil of my King who saved me?'
" 'I have wild beasts,' said the proconsul, 'and will expose you to them
unless you repent.'
" 'Call them!' said Polycarp, who, never relenting, died a martyr's
death."—Adapted from Elon Foster,
6000 Sermon Illustrations
(Grand
Rapids: Baker, 1956), p. 273.
This week we will see how three Hebrews, like Polycarp, faced a test
concerning faithfulness and worship. The first battle in this world was
over worship
(Gen. 4:4-8, 1 John 3:12);
the last will be, as well
(Rev
14:9-12).
How important that we understand the issues involved.
The Week at a Glance:
Why did Nebuchadnezzar have the
golden image made? Who delivered the three boys, and of what is
that deliverance symbolic? What is the difference between believing
in God and knowing God?
*Study this week's lesson to prepare for Sabbath, October 16.
22
SUNDAY
October 10
The Image of Gold
(Dan.
3:1-7).
For a time after the vision in Daniel 2, Nebuchadnezzar was influ-
enced by the fear of God. However, the prosperity attending his reign
filled him with pride, and, in time, he resumed his idol worship. He
determined to reproduce the image he had seen, but his image should be
entirely of gold—symbolic of Babylon as an eternal, indestructible, all-
powerful kingdom that should stand forever.
Why
was the king's act of making the statue an act of defiance against
what Daniel, in chapter 2, said would happen?
See Dan. 2:34, 35.
The event in Daniel 3 is not dated, but it must have been several years
after the vision of Daniel 2 (603 B.c.). A possible date is 594 B.C., when
Zedekiah, as ruler of Judah, was summoned to Babylon
(Jer 51:59),
most likely in connection with the dedication of the golden statue.
What
did Nebuchadnezzar hope to achieve by inviting all the officials of
the realm and demanding their worship of the golden statue?
Dan.
3:4-6.
Kings in ancient times always had to be wary of the danger of an inter-
nal revolt. A ceremony such as we find in this chapter, where all the offi-
cials had to show public allegiance to the king, would have served well to
bring them all into line. The act of bowing to the image would have indi-
cated, at least outwardly, obedience and loyalty to the king himself.
The death penalty for not bowing down to the idol seems rather harsh,
but absolute monarchs or rulers in any age have never taken kindly to
challenges to their authority. The king dared anyone to defy his power and
authority, and the officials knew he meant it. The fiery furnace was no
idle threat either. Jeremiah 29:22 records that the king burned to death
two Jewish men called Zedekiah and Ahab. This makes the stand of the
three Hebrews all the more remarkable.
Nebuchadnezzar, obviously, struggled with his legacy—he wanted
it to last forever. We all, to some degree, struggle with this same
problem, the sense of our own mortality and transience. What's
our only hope, and why?
See 1 John 2:16, 17.
23
MONDAY
October 11
Three Hebrews Defy the King
(Dan. 3:8-18).
Who
reported to the king that Daniel's friends refused to bow down to his
image?
Dan. 3:8.
What possibly motivated them to tell the king?
In so vast a crowd, the king probably could not see that three men
were still standing, and certain men went to him to inform him. These
Chaldeans were, more than likely, jealous of the honors bestowed on
the three Hebrews, and they gladly took the opportunity to report
them.
What
is the relationship between the images in Daniel 3 and Revelation
13:11-18?
Prophecy tells us that in the last days another image will be set up to
enforce religious uniformity. A universal economic boycott and ulti-
mately a death decree will be issued against all who refuse to worship
"the beast and its image." Also, in both chapters, the number six, as a
symbol of man under the control of Satan, is prominent
(see Dan. 3:1).
The worship of the golden image by the people in ancient Babylon is
referred to six times
(see Dan. 3:5, 7, 10, 12, 14, 18).
And by God's
design, in the book of Revelation, the warning against worshiping the
beast and his image is also given six times
(see Rev. 13:15; 14:9, 11;
16:2; 19:20; 20:4).
On the plain of Dura officials of all ranks attended. The ceremony of
dedication was an act of worship of the power and might of
Nebuchadnugar, which the three Hebrews refused to do. The whole
story illustrates the close connection between state and religion. This kind
of union has, in fact, characterized most nations throughout history. The
idea of a secular state, one that keeps as much as possible out of the
domain of religious affairs, is a fairly recent phenomenon.
The conversation between the king and the three Hebrew youths is one
of the most remarkable recorded in Scripture—an autocratic king and
three young men who defy his order because of their belief in the God of
the universe. What a scene!
What are some things that now, today, we are tempted to worship?
Are we, even as Christians, slowly but surely getting caught up in
worshiping something other than God? How can we know if we
are, and how can we protect ourselves from this subtle form of
idolatry?
24
TUESDAY
October 12
The Fiery Trial
(Dan. 3:16-23).
What
are the key elements in the response of the three young Hebrews
to the king's death threat?
Dan. 3:16-18.
Rephrase what they said.
The word
deliver is
a key word that appears throughout the book of
Daniel. When Nebuchadnezzar asked them, " 'Who is the god who will
deliver you from my hands?' " The three Hebrews replied that their God
whom they served was " 'able to deliver' " them from his hands
(Dan.
3:15, 17, NKJV).
After the miracle in the fiery furnace, the king con-
fessed, " 'there is no other God who can deliver like this"'
(vs. 29, NKJV).
Daniel's experience in chapter 6 illustrates further that the God whom
Daniel served is "able to deliver" His people. Finally, at the end of the
book we read that at the end of time Michael, the Great Prince, shall stand
up to deliver everyone who is found written in the book of life
(Dan.
12 : I).
Why
did the three Hebrews refuse to compromise in this
matter of bow-
ing
to the golden image?
Exod. 20:3-5.
Look up
Matthew 10:28. How does this text apply here?
In spite of the king's rage and fury, the three men would not bend or
budge. They obeyed NebuchadnerJar as far as their conscience permit-
ted. They journeyed to the plain of Dura, but when their conscience told
them, No farther, they refused to join the other worshipers, knowing that
they had " 'to obey God rather than men' "
(Acts 5:29, NKITO.
They
refused to break God's law, which forbade idol worship, regardless of
whether or not God would deliver them.
Throughout Christian history there have been those who have
responded similarly.
Fox's Book of Martyrs
traces the lives of thousands
of Christians who were killed for their allegiance to God.
Compromise is
a favorite word of politicians. But is there a place for
compromise when it comes to matters of faith? If so, in what way
and under what circumstances? What things, if any, can or should
be compromised? How can we tell if we are compromising or sim-
ply being prudent?
25
WEDNESDAY
October 13
One Like the Son of God
(Dan. 3:24, 25).
Read
carefully Daniel 3:14, 15. The king asked the three boys a question
at the end of verse 15. What was the question; how was it answered?
"Who is the God who shall deliver you?" he asked. It was the same
God who
(in chapter 2)
the king had confessed was " 'the God of gods,
the Lord of kings' "
(vs. 47, NKJV).
How quickly, though, the king for-
got. All through the Bible we can find similar examples of God mani-
festing His power in a remarkable way, only for people to so quickly
forget.
What
did the words "Son of God" in verse 25 mean to Nebuchadnezzar?
Did he recognize who the fourth Being really was?
Verse 25 alternately can be translated "son of the gods," which simply
means a supernatural being. In verse 28 Nebuchadne77ar identifies the
fourth Being as an angel, but the biblical text does not indicate whether
Nebuchadnezzar understood the true nature of the fourth Being.
Christians, of course, understand the Son of God as Jesus Christ
Himself
(Matt. 8:29, Rom. 1:4, Heb. 7:3, 1 John 3:8).
Here, in this
chapter, we see a small foretaste of the total victory over death that
Christ gives to all His followers at the end of time. He delivered these
three boys in a remarkable manner then, and He will deliver all of His
followers in even a more remarkable manner when He returns.
What
do these texts tell us about the deliverance that we, as Christians, have
in Christ?
Rom. 7:24, Gal. 1:4, Col. 1:13, 1 T'hess. 1:10, 2 Tim. 4:18.
Think about Nebuchadnezzar, who
one
chapter earlier praised
the same God he now defied. In what
ways do
we find the same
thing happening in us? God works something miraculous in our
lives, and before long we are doubting and questioning Him.
What can we do to protect ourselves from this common spiritual
trap?
26
THURSDAY
October 14
Nebuchadnezzar's Change of Mind
(Dan. 3:26-30).
When the three young Jews walked out of the fiery furnace with heads
held high, the effect on the assembled multitude must have been tremen-
dous. They saw that "the hair of their head was not singed nor were their
garments affected, and the smell of fire was not on them"
(Dan. 3:27,
NKJV).
Though there's a lot more involved in this account than what we have
been told, it does seem clear that the Lord again revealed to this monarch
His power and majesty in a way that did, indeed, reach the king. One
might have thought that, after what He had already shown
Nebuchadnezzar of His power
(chapter 2),
the Lord would have been
through with the defiant and arrogant king. However, even despite this
blatant act of defiance against Him, the Lord again showed His mercy
and patience toward Nebuchadnezzar.
What
other examples can we find in the Bible of the Lord giving power-
ful leaders numerous chances? What do these accounts tell us about
His character? What hope do they offer for us?
See, for instance,
Exodus 7-15, 2 Sam. 12:1-13.
At the same time, what
are the
limita-
tions of His patience with us?
What
effect did the miracle in the fiery furnace have on the king?
Dan.
3:26-28.
On the surface, then, it seems that the king certainly came to realize
something of the might and power of the Lord of heaven and earth. Yet, as
subsequent chapters will show, believing in God or even confessing His
power isn't enough. The king needed, instead, to know the Lord
(John
17:3).
This is a crucial distinction. Knowing God is more than just know-
ing propositional truths about Him. The most unregenerate degenerate can
believe in God's eternal nature, His creative power, and even His atoning
death.
It's one thing, though, to believe in the God of the Bible or to even
acknowledge His power. Demons know about both
(James 2:19).
It's another thing to know Him as your Lord and Savior. Do you
simply believe in God, or do you know Him
(John 17:3)?
Explain
your answer. The answer makes all the difference in the world.
27
FRIDAY
October 15
Further Study:
Read Ellen G. White, "The Fiery Furnace," in
Prophets
and Kings,
pp. 503-513.
According to Ellen White, Nebuchadnezzar understood who the fourth
Being was: "How did that heathen king know what the Son of God was
like? The Hebrew captives filling positions of trust in Babylon had in life
and character represented before him the truth. When asked for a reason
of their faith, they had given it without hesitation. Plainly and simply they
had presented the principles of righteousness, thus teaching those around
them of the God whom they worshiped. They had told of Christ, the
Redeemer to come; and in the form of the fourth in the midst of the fire
the king recognized the Son of
God."—Prophets and Kings,
p. 509.
Discussion Question:
In
Moby Dick,
Herman Melville wrote about a man who was
asked to worship the idol of his pagan roommate, Queequeg.
Follow the logic of the man's reasoning. "I was a good Christian;
born and bred in the bosom of the infallible Presbyterian
Church. How then could I unite with this wild idolator in wor-
shipping his piece of wood? ... But what is worship?—to do the
will of God—that is worship. And what is the will of God?—to
do to my fellow man what I would have my fellow man to do to
me—that is the will of God. Now, Queequeg is my fellow man.
And what do I wish that this Queequeg would do to me? Why,
unite with me in my particular Presbyterian form of worship.
Consequently, I must then unite with him in his; ergo, I must
turn idolator."—Moby
Dick
(New York: Washington Square
Press, 1999), p. 70. What's wrong with this reasoning? What does
this tell us about how
easy
it is to rationalize wrong spiritual
decisions?
Summary:
The three Hebrew boys refused to compromise where it
mattered. As Christians, we need to know what matters and then never
compromise on those things.
28
l
egia
Some of Mrs. Seeley's school children with their offerings. Charlotte
Ishkanian is editor of
Mission.
uced by the General Conference Sabbath School and Persotiallaries Dept.
1111
)9
Email:gomission@gc.adventist.org
It is easy to understand why children hold a special place in God's heart.
When Kathy Seeley, primary-unit teacher in an Adventist Academy in
the United States, saw her children fervently drawing pictures one day, she
asked what they were doing. The children announced that they were going
to sell the pictures. Mrs. Seeley smiled at their enthusiasm—until she saw
the children selling their pictures in the parking lot for three cents each.
The children brought the money to her and announced that it was for mis-
sions.
Then they made bookmarks to sell. After another parking lot selling
spree, Mrs. Seeley realized the children were serious about raising money
for missions and provided craft supplies to help them. The children
decided they wanted to use their money to build a church in Papua New
Guinea.
Mrs. Seeley had contacted a missionary in Papua New Guinea who
knew of a group of believers who had no church. The missionary emailed
pictures of "their" project to encourage the children toward their goal.
When school closed for the summer, the children had raised $123
toward their goal. And when school resumed in September, the children
were eager to continue their fund-raising. Some picked blueberries and
donated proceeds; a home-schooled child painted rocks and sold them.
And the school sponsored a yard sale with earnings going to the church
in Papua New Guinea. Primary children priced donations for the sale and
helped at various tables during the sale. When the sales were tallied, the
children had earned more than one thousand dollars in a single day. Their
total earnings came to more than one thousand six hundred dollars,
enough to build
the church and
provide a few
extras, such as
hand-cranked
tape recorders,
so the illiterate
villagers can lis-
ten to the Bible.
iNsIDEStory
As
Little Children
LESSON
4
*October 16-22
Nebuchadnezzar's
Judgment
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 4.
Memory Text:
"Now I, Nebuchadnezzar, praise and extol and
honor the King of heaven, all of whose works are truth, and His ways
justice. And those who walk in pride He is able to abase"
(Daniel 4:37,
NKJV).
H
arry Truman was the caretaker of a recreation lodge on Spirit
Lake, five miles north of
Mount St. Helens'
smoke-enshrouded
peak in Washington State, U.S.A. Harry had been warned by
rangers and neighbors that the mountain was going to explode. Warnings
blared from loudspeakers on patrol cars and helicopters and blinked from
battery-powered signs at every major crossroad. Radio and television
announcers pleaded with their audiences to flee. Harry Truman ignored
them all. He grinned on national television and said, "Nobody knows more
about this mountain than Harry, and it don't dare blow up on him." On
May 18, 1980, at 8:31 A.M., the mountain exploded, flattening everything
for 150 square miles, including Harry, his cabin, and his cats.
Harry was warned but not forced. In a sense, it's the same with God and
us: We're warned but not forced, even if those warnings can sometimes be
very forceful. This week we'll take a look at one instance in which the
Lord worked in a powerful way to get someone's attention.
The Week at a Glance:
What was King Nebuchadnezzar's
fundamental problem? What parallels exist between this chapter and
Daniel 2?
*Study this week's lesson to prepare for Sabbath, October 23.
30
SUNDAY
October 17
A Royal Testimony
(Dan. 4:1-9).
This chapter contains the remarkable testimony of King
Nebuchadnezzar, the reigning monarch of the world, who now humbled
himself before the King of the universe and acknowledged his depend-
ence upon the Lord, "the Most High," the One who "rules in the king-
dom of men, and gives it to whomever He chooses"
(Dan. 4:25, NKJV).
Over the course of his long reign (605-562 B.c.) he had learned that the
Hebrew God is a revealer of secrets
(Dan. 2:28)
and that He saves His
faithful followers from the fiery furnace
(Dan. 3:27, 29).
Yet, his heart
remained proud and independent. God, therefore, removed him from
his throne and humbled him into the dust. After the recovery from his
sickness, he submitted fully to God. The "once proud monarch had
become a humble child of God."—Ellen G. White,
Prophets and Kings,
p. 521.
Read
carefully the king's words in Daniel 4:3, where he talks about
God's kingdom as an "everlasting kingdom." Contrast those words
with what happened in Daniel 3 and with Daniel's interpretation of
the dream in chapter 2
(vs. 44).
What did the king seem finally to
learn about humankind's futile attempts at immortality apart from
God?
From the earliest times of the great controversy, when Satan first tried
to be God
(Isa. 14:12-14),
up through the rise of the man of sin
(2 Thess.
2:3, 4),
and until the final crisis over worship
(Rev. 14:9-11),
humankind
in one way or another, has wanted to be God. This trait was seen in
Nebuchadnezzar, as well.
Go back
through everything we've read about Nebuchadnezzar so far.
In what ways was he trying to be God or, at least, playing the role of
God?
You don't need to be a proud, powerful monarch in order to fall
into this trap of trying to be God. In what ways, often very subtle,
can anyone, rich or poor, weak or powerful, be tempted to play
God? Why is falling broken before the Cross the only sure remedy
against this dangerous spiritual trap?
31
MONDAY
October 18
Nebuchadnezzar's Second Dream
(Dan. 4:10-18).
Nebuchadnezzar's second dream was not about an image but about a
tree. This tree was so tall that it seemed to reach into heaven and could be
seen from any part of the globe. Its immense size and spreading branches
displayed its powerful influence.
Read
Daniel 4:10-17. What was the dream about? What sequence of
events happened in the dream? And what does the dream itself say
about the purpose of the dream?
"The tree symbolism was not strange to Nebuchadnezzar. Herodotus
tells of the case of Astyages, Nebuchadnezzar's brother-in-law, who had
also dreamed of a tree symbolizing his dominion over part of the world.
Nebuchadnemr himself, in an inscription, compares Babylon to a great
tree sheltering the nations of the world."
Quoted by J. Doukhan, in
Secrets of Daniel
(Hagerstown, Md.: Review and Herald, 2000), p. 63.
In Daniel 4 the reign of Nebuchadnemr is symbolized by the tree in
the midst of the earth
(vs. 22),
highlighting its importance. Babylon was
approximately in the center of the then known world.
The king then sees "a watcher, a holy one, coming down from heaven"
(vs. 13, NK110.
Throughout history God has been the Holy "Watcher"
who cares for His people. The prophet Hanani reminded King Asa that
"the eyes of the Lord run to and fro throughout the whole earth, to show
Himself strong on behalf of those whose heart is loyal to Him"
(2 Chron.
16:9, NKJV).
Nebuchadnezzar recognized that the Holy Watcher was
"similar in appearance to the One who walked with the three Hebrews in
the fiery furnace."—Ellen G. White, in
Review and Herald,
Feb. 1, 1881.
The stump and the band refer to Nebuchadnezzar's preservation,
despite his humiliation. He was to be restored as king after he came to
know God. During his madness, he also may have been bound with a
bronze chain to restrict his movements. There is some evidence for a
Mesopotamian custom of putting metal bands on trees, whether to pre-
vent them from cracking or for some other reason that is not clear.
Remnants of a tree with bronze rings or bands were unearthed at
Khorsabad, at the entrance to the temple of [the sun god] Shamash. (See
J. J. Collins,
Daniel
[Minneapolis: Fortress Press, 1993], p. 226.)
Read Daniel 4:17. What do you understand those words spoken to
the king to mean? Why must the "living" know these things? What
comfort does knowing these things give you? At the same time,
what difficult questions does this knowledge raise?
32
TUESDAY
October 19
Daniel's Advice
(Dan. 4:19-27).
Compare
Daniel 2 with Daniel 4:1-9. What are the parallels between
the two events?
Though they share much in common, a few crucial differences exist
between the two stories. One of the most striking is that, in Daniel 4, the
king doesn't threaten anyone with death. Though he has a long way to go
spiritually, perhaps what we see here is a bit of the sanctifying process of
God working on him. He no longer wants to kill those who don't satisfy
his every whim.
How
did the dream affect Daniel, and why
was he so
reluctant to speak?
Dan. 4:19.
Daniel was troubled because of the gravity of the situation. How do
you tell the king that he will become insane for seven years? Yet, he had
to tell him the truth, whatever the consequences. The counsel that Daniel
eventually gave indicates that the king could still avoid the threatened
judgment. God intended the king to learn a certain lesson from this
dream; or, if not from that, from the experience it forecast. Then, when
the lesson was learned, his kingdom would be restored to him.
What
was it God wanted the king to understand?
Dan. 4:25.
Why would
the Lord want him to know this?
God's rulership was the lesson God had been seeking to teach the king
from the beginning. Some thirty years earlier Daniel had told the king,
" 'the God of heaven has given you a kingdom"'
(Dan. 2:37, 38, NKII9,
but Nebuchadnemr had set up an image of gold to declare his in-
dependence from the Most High. In other words, he had refused to accept
God's sovereignty. Now he was given another opportunity to learn this
lesson, but again he failed.
The king was someone given great privileges yet who flouted those
privileges, someone whom the Lord had touched in a miraculous
way and yet who still continued to defy Him. And yet, in all this,
God wasn't going to give up on the king
(see Dan. 4:27).
What does
this tell us about our God
(Exod. 34:6; 2 Pet. 3:9, 15)?
What hope
does this offer to you, who in your own sphere might be guilty of
the same thing as Nebuchadnezzar?
33
WEDNESDAY
October 20
The King's Humiliation
(Dan. 4:28-33).
Why did God punish Nebuchadnezzar when he exclaimed, " 'Is not this
the great Babylon I have built?' " (After all, it was true that he had
built large parts of the city.)
Dan. 4:30, NIV.
Babylon covered an area of approximately two square miles. The total
length of its inner and outer walls was about thirteen miles long; the dou-
ble wall fortifying the city measured more than ninety-six feet in width.
(See
The SDA Bible Commentary, vol.
4, p. 795.) It was a religious cen-
ter without rival. "A cuneiform tablet of Nebuchadnezzar's time lists 53
temples dedicated to important gods, 955 smaller sanctuaries, and 384
street altars—all of them within the city confines."—Page 797. The cen-
ter of Babylon's glory was the famous temple tower Etemenanki, dedi-
cated to the god Marduk, which was 300 feet square at the base and more
than three hundred feet high. In ancient times it was only surpassed by the
two great pyramids at Giza in Egypt. Nebuchadnezzar's reputation as a
builder has been preserved in the writings of the Babylonian priest
Berossus. (See Josephus,
Against Apion,
1.19.)
As soon as the boastful words," 'Is not this the great Babylon I have
built' "
(N1V),
had left the monarch's lips, judgment was meted out,
and he became insane. What do we know about the sickness with
which Nebuchadnezzar was afflicted?
Nebuchadnezzar possibly suffered from a form of insanity in which a
man thinks that he is an animal. It could have been lycanthropy, which is
the wolf-man syndrome, or boanthropy, in which a person thinks he/she
is an ox. A Babylonian cuneiform text, published in 1975, may refer to
Nebuchadne77ar's madness. The text states that the king gave contradic-
tory orders, refused to accept counsel, showed love neither to son nor
daughter, neglected his family, and no longer performed his duties as head
of state. (See Siegfried H. Horn, in
Ministry,
April 1978, p. 40.)
Read carefully verses 28-33 of Daniel 4. The exact thing that
Nebuchadnezzar boasted about was the exact thing that he lost.
What spiritual principle is seen here? What lessons can we, on a
smaller scale, learn from this incident? Contrast what happened
here with the story of the rich young ruler
(Matt. 19:16-23).
What
differences do you see here in how the Lord dealt with these two
people?
34
THURSDAY
October 21
Nebuchadnezzar's Conversion
(Dan. 4:34-37).
Royal conversions are unusual but not unknown. King Agbar of Edessa
in Mesopotamia, it is said, became a Christian when the gospel was
preached to him.
What
were the important points of Nebuchadnezzar's "sermon" after
God restored him to his throne?
Dan. 4:34, 35, 37.
The return of reason is said to have come to the king with his recogni-
tion of the true God. "The once proud monarch had become a humble
child of God; the tyrannical, overbearing ruler, a wise and compassionate
king. He who had defied and blasphemed the God of heaven, now
acknowledged the power of the Most High and earnestly sought to pro-
mote the fear of Jehovah and the happiness of his subjects. Under the
rebuke of Him who is King of kings and Lord of lords, Nebuchadnezzar
had learned at last the lesson which all rulers need to learn—that true
greatness consists in true goodness. . . .
"God's purpose that the greatest kingdom in the world should show
forth His praise was now fulfilled. This public proclamation, in which
Nebuchadnezzar acknowledged the mercy and goodness and authority of
God, was the last act of his life recorded in sacred history."—Ellen G.
White,
Prophets and Kings,
p. 521.
How
does Nebuchadnezzar's hymn of praise indicate that he had ex-
perienced a true conversion?
Dan. 4:34-37.
There are a number of indicators to show that this conversion was gen-
uine. (1) His desire to give God publicly the glory at the expense of his
own humiliation shows that the once proud monarch no longer thought
himself to be the greatest king on earth. (2) In chapter 3 he had defied the
God of the Jews; now he acknowledged Him as the true God of heaven
who held the king's destiny in His hand. (3) His selfishness and self-
glorification gave way to concern for the glory of God.
True repentance and sorrow for sin denote that inward change of
mind, affections, convictions, and commitment that leads to the outward
turning from sin to God and His service.
Notice carefully the language of Daniel 4:34-37. See the sense of
the king's utter dependence upon God. Why is that attitude so
crucial for anyone who seeks to serve the Lord? How does the
Cross help us understand our total dependence upon God, espe-
cially for salvation?
35
FRIDAY
October 22
Further Study:
Read the chapter entitled "True Greatness" in Ellen
G. White's
Prophets and Kings,
pp. 514-521.
"King Nebuchadnezzar, before whom Daniel so often honored the
name of God, was finally thoroughly converted, and learned to 'praise and
extol and honour the King of heaven.' "—Ellen G. White Comments,
The
SDA Bible Commentary,
vol. 4, p. 1170.
"God's judgments against men may be averted by repentance and con-
version (see Isa. 38:1, 2, 5; Jet 18:7-10; Jon. 3:1-10). For this reason
God announced the impending judgment upon Nebuchadne77ar but gave
him a full year in which to repent, and thus avert the threatened calamity
(see Dan. 4:29). However, the king did not change his way of life, and
accordingly brought upon himself the execution of the judgment. . . . God
forewarns peoples and nations of their impending doom. He sends a mes-
sage to the world today, warning of its rapidly approaching end. Few may
heed such warnings, but because adequate warning has been given them
men will be without excuse in the day of calamity."—The SDA Bible
Commentary, vol. 4, p. 792.
Discussion Questions:
In the eyes of humankind, Nebuchadnezzar was one of the
greatest kings in the ancient world; but in the
eyes of
God, what
really constitutes greatness?
©
Conversion is the work of the Holy Spirit on the hearts of indi-
viduals. Is there anything we can do to help a person who is
under conviction to yield to God's Spirit?
©A
theme seen in this chapter, as well as in some preceding it, is
the sovereignty of God. Why is this such an important topic to
understand? What role does the Sabbath play in helping us
understand this crucial truth?
Summary:
The experience of Nebuchadnezzar in this chapter is an illus-
tration of the truth of Proverbs 29:23, "A man's pride will bring him low"
(NKJIO.
Yet, his public confession and his desire to give God the glory
indicate that he had a true conversion experience.
36
INSIDES
tO/T
My Father Knows, Part 1
Homer Trecartin
No! Michelle silently pleaded. You can't want to be baptized! The color
drained from Michelle's cheeks, and tears formed in her eyes. What could
she say to this young girl?
Sixteen-year-old Anna had matured so much in the three years since her
mother had been—Michelle couldn't bring herself to form the word—
since her mother had died. Anna had her mother's fine features and that
same peaceful, determined look that her mother, Sofia, had shown when
she told Michelle she wanted to give her life to Jesus.
Anna and her brother, Hans, had been attending Michelle's "English"
classes for children. It was more like a Vacation Bible School, and forty or
fifty children had come each week. They came from all backgrounds, and
they enjoyed the singing and stories she shared with them.
When Anna and Hans didn't show up for two weeks, Michelle began to
worry. Her translator seemed hesitant to share with her why the children
weren't coming. Finally Michelle got impatient and said she would go to
the home and talk with the parents herself.
A lovely woman met Michelle and her translator at the door. The woman
introduced herself as Sofia and invited them in. Michelle noticed a Bible
in the book shelf, and her hopes soared that Sofia was a Christian. But
when Sofia excused herself and left the room, Michelle could hear angry
voices in a heated argument.
Sofia seemed pale when she returned to the room with tea. Michelle
realized her visit was awkward and not well planned. She had not asked
her husband to go with her, and it had further alienated Sofia's Muslim
husband.
Michelle told Sofia that she enjoyed having Hans and Anna at the
"classes" and hoped they could return. Sofia made no promises, but the
next week the children were at the meeting when the program began.
Several months passed, and Michelle felt her friendship with Sofia
deepening. Sofia began attending the classes with her children. Then one
day Sofia confided, "Michelle, I love Jesus. I want to give my heart to
Him. I want to carry my Bible openly, not wrapped up in garbage paper. I
want people to know I love Jesus!"
Tears of happiness filled Michelle's eyes as she hugged Sofia. She had
made mistakes, but God had won the victory. But Michelle's happiness
was short lived.
(continued next week)
Homer Trecartin is Secretary-Treasurer of the Middle East Union in Nicosia, Cyprus. This
story took place in an undiceloced, predominantly Muslim country. All names have been
changed.
1411111=1.11111
Produced by the General Conference Sabbath School and Personal
Email:gomission@gc.adventist.org
LESSON
5
*October 23-29
Surprise
Party
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 5.
Memory Text:
"Trust in the Lord with all your heart, and lean not
on your own understanding; in all your ways acknowledge Him, and
He shall direct your paths"
(Proverbs 3:5, 6, NKIV).
A
s this chapter opens, we see a great banquet hall with a thousand
guests. The "thousand" is no exaggeration. Kings in the ancient
world were known for their lavish banquets.
Throughout the chapter, Nebuchadnezzar is called the father of
Belshazzar
(Dan. 5:2, 11, 13, 18, 22),
referring to the fact that his mother,
Nitocris, was probably Nebuchadne77ar's daughter. The word
father
in
the Semitic languages can refer to any ancestor or predecessor, not only
to the immediate parent. Mephibosheth is called the son of Saul
(2 Sam.
19:24),
whereas he was really the son of Jonathan
(2 Sam. 9:6).
Christ
was called the Son of David
(Matt. 9:27),
not because David was His
immediate human father but because He was from the lineage of David
(Luke 2:4).
The Week at a Glance:
What was the king's sin? Why did
he react as he did to the handwriting on the wall? Why was the king
"without excuse" for his actions? In what sense are we all, as Romans
1:20 says, "without excuse"?
*Study this week's lesson to prepare for Sabbath, October 30.
38
SUNDAY
October 24
The Handwriting on the Wall
(Dan. 5:1-9).
When in 539 a.c. Cyrus, the Persian king, marched against Babylon,
King Nabonidus, of Babylon, met him with his forces at Opis, on the
Tigris, in an attempt to prevent Cyrus from crossing the river. The
Babylonians suffered a disastrous defeat, and the Persians pushed im-
mediately through to Sippar, on the Euphrates. Cyrus captured Sippar
without a fight in October of 539 B.C. According to the Babylonian
chronicle, Nabonidus fled south. Belshazzar, his son, stayed in Babylon,
about thirty-five miles south of Sippar, trusting in its strong fortifications.
Surrounded by the enemy, why would Belshazzar give such a ban-
quet and send for the vessels from God's temple
(Dan. 5:1-4)?
Was it an act of defiance aimed at the Persians and a show of confi-
dence in the strong walls of Babylon? Or was it simply a festival that hap-
pened to fall on this particular date? Whatever the reason, Belshazzar's
pride and reckless state of mind are shown by his command to bring the
vessels from the house of Yahweh.
Read
verse 4. Though they were praising the gods of the vessels, how was
this an act of defiance against the God of the temple from which
those vessels were taken?
See Exod. 20:4, 5; Isa. 45:5; Col. 1:15;
1 Tim. 1:17.
No matter how drunk the king and his guests were, they quickly
sobered up when they saw the "fingers of a man's hand" writing some-
thing on the wall. All of a sudden, the revelry stopped, and a deathly
silence filled the room.
What
was the king's first reaction when he recovered from the initial
shock?
Dan. 5:7.
Belsha77ar calls for an interpretation, but once again, as in the case of
his grandfather, the wise men of Babylon are unable to help the king. The
inscription was in Aramaic, which, like Hebrew, is written only in conso-
nants, and it was so short that though they could read the individual
words, they did not understand their meaning.
Look at the reaction of the king to the writing that he didn't under-
stand
(vs. 6).
Without even knowing what the words meant, he was
afraid. What does that reaction imply?
39
MONDAY
October 25
The Queen's Counsel
(Dan. 5:10-12).
The confusion of Belsha77ar and his nobles must have lasted for some
time. The news of what had happened was carried throughout the palace
and reached the ears of the "queen," who had not been present in the ban-
quet hall. Her identity is uncertain. It was not one of Belshazzar's wives,
because they and his concubines were already at the feast
(vs.
3). Scholars
are divided as to whether it was Belshazzar's mother or his grandmother,
the wife of Nebuchadnezzar.
The importance of queen mothers is widely attested to in ancient Near
Eastern sources. Often the mother of the reigning king held a more
important position at the court of her son than his own wife. An inscrip-
tion from Haran speaks of the influence Belshazzar's mother had on the
career of her son, and the Greek historian Herodotus reports that
Nebuchadnuzar's wife was renowned for her wisdom. He credits her
with the development of the defenses of Babylon.
The king called in all the wise men but Daniel. What does this
omission imply about how far removed the king was from the past
and the spiritual lessons that he should have learned?
When the queen mother entered the banquet hall, she was able to calm
the frazzled king. She remembered that on at least two prior occasions
Daniel had been able to interpret Nebuchadne7.72r's dreams, and she must
have concluded that if anyone could solve this riddle, it would be Daniel.
He evidently was in retirement at that time, though he still lived in
Babylon. At the right time, God had the right man ready.
What
reasons did the queen give for her confidence that Daniel could
decipher the handwriting on the wall?
Dan. 5:11, 12.
Before urging her son to call Daniel, the queen mother sang the praises
of the aged prophet. Her words remind us of Nebuchadnemr's confes-
sion in Daniel chapter 4. The fact that she mentions the name of Daniel
twice indicates that she was well acquainted with him. If she was
Nebuchadnemr's widow, it is possible that she shared her husband's
conviction regarding Daniel's God.
What lesson do her words about Daniel suggest regarding the
power of personal influence? Be honest with yourself: What kind
of influence do your words project upon those with whom you
come in contact? What do you need to change?
40
TUESDAY
October 26
Without Excuse
(Dan. 5:13-24).
From the way Belsha772r greeted Daniel, we may conclude that
Belsha772r was not personally acquainted with Daniel, or he had not seen
him for many years. It seems that when Nebuchadnezzar died more than
twenty years earlier, Daniel retired from public service. However, the fact
that Daniel, in his old age, entered the services of the Persian kings
(Dan.
6:1-3)
indicates that his retirement from Babylonian politics was not a
result of ill health or old age. His public censure of Belsha772r
(Dan.
5:22, 23)
may have been one of the factors that led Darius to hire the serv-
ices of Daniel.
Why
could Belshazzar offer Daniel only the third place in the kingdom
(Dan. 5:16)?
Officially, Belsha77ar's father, Nabonidus, was still the king of
Babylon. Belshazzar, as coregent, was second in command; therefore, he
could offer only the third place to the person who could interpret the writ-
ing on the wall.
As we see later, Daniel had no difficulty interpreting the words; but
before he did so, he wanted the king to know the reason for the impend-
ing tragedy. By recounting the history of Nebuchadne77ar, Daniel
reminded King Belsha77ar that it was the Most High God who had
granted Nebuchadnezzar, and by implication also Belshazzar, the author-
ity to rule Babylon
(Dan. 5:18, 23).
He pointed out that at the end of
Nebuchadnezzar's insanity, the king acknowledged that " 'the Most High
God rules in the kingdom of men, and appoints over it whomever He
chooses' "
(vs. 21, NKTO.
What
was Belshazzar's great sin in the sight of God?
Dan 5:22, 23.
Although Belsha77ar knew firsthand what had happened to his grand-
father Nebuchadne772r, he failed to learn from Nebuchadnemes ex-
perience. His grandfather had been proud, but he had repented and had
become a child of God. Belsha77ar, on the other hand, chose to defy
God's law and authority and refused to humble himself. His sin, therefore,
was great and the judgment speedy.
In a sense, Daniel was telling the king that he was "without excuse"
(Rom. 1:20).
Why, in the end, are we all "without excuse"? Even
more important, why does the fact we are "without excuse" make
the Cross even more crucial to us?
41
WEDNESDAY
October 27
Weighed and Found Wanting
(Dan.
5:25-29).
What
was the message of the handwriting on
the wall?
Dan. 5:26-28.
In Aramaic, the inscription consisted of a series of four words. Because
Aramaic, like Hebrew, was written only with consonants, the way in
which the words were to be read depended on which vowels were sup-
plied. To the wise men, the letters MNMNTQLPRSN did not make
sense. Some of them may have seen the names of three common weights
on the wall, "a mina, a mina, a shekel, and a half-shekel," but translated
into modern weights, what did "a pound, a pound, an ounce, and half an
ounce" mean? Daniel read them out as
"mene, mene, tekel, upharsin"
and then gave the interpretation: "numbered, numbered, weighed, and
divided." The repetition of the first word is a solemn emphasis, just like
Jesus' words "verily, verily" in the New Testament
(John 3:11, 5:24).
MENE
means "numbered," because the days of Belshazzar's reign had
been numbered, and God had decided to call a halt.
TEKEL
means
"weighed." Belshazzar's life and actions were placed on one side of the
scales, so to speak, and God's law on the other side. Belshazzar's side,
unfortunately, was found wanting.
PERES
means "broken" or "divided."
Belshazzar's kingdom was about to be broken and given to the Medes and
Persians. There is a play on words here, because the consonants for the
word
divided
are the same as for the name Persian
(paras).
The message, then, was clear and specific. God had numbered or
added up the crimes of the king and completed their tally. The period of
Babylon's political supremacy was coming to an end. Besides the dreams
of Nebuchadnezzar and the deliverance of the three Hebrews from the
fiery furnace, the mysterious handwriting on the wall was another exam-
ple of God's direct intervention in human affairs.
If our lives, like Belshazzar's, were placed on a balance (our life on
one side and God's law on the other), would we fare much better?
And even if we fared better, would we fare well enough? After all,
whose life—even that of the most saintly Christian—can stand
before God's holy law
(Rom. 3:23)?
In that sense, we aren't all that
different, really, from Belshazzar. However, we believe that there is
a crucial and defining difference between us as Christians and this
king: our faith in the God in "whose hand thy breath is"
(Dan.
5:23).
Read the following texts: Psalm 130:4, John 5:24, Romans
8:1, Ephesians 1:7. How do they explain what we have in Christ
that makes all the difference between us and this king, who was
doomed now and forever?
42
THURSDAY
October 28
Babylon's Fall
(Dan. 5:30, 31).
While at times God delayed judgment to give people the opportunity
to repent
(Jonah 1),
in Belshazzar's case the time of probation was closed.
How the Persians were able to penetrate the seemingly impregnable
defenses of the city is explained by the Greek historian Herodotus, who
wrote some eighty years after the event happened. He writes that Cyrus
diverted the river Euphrates by redirecting its flow, causing the river
level to drop as it went beneath the city wall. When the water reached
about midway up a man's thigh, the Persian soldiers entered the city via
the riverbed. So sure the city could not be taken, the Babylonians grew
careless. Thus, the Persians came upon them by surprise and so took the
city.—Herodotus,
The Histories
(Baltimore, Md.: Penguin Books,
1954), pp. 90, 91.
From the Babylonian chronicles we learn that Babylon fell on the six-
teenth day of Tishri, or on October 12, 539 B.c., in terms of our calendar.
Belshazzar was slain, but his father, Nabonidus, who had fled south, sur-
rendered and committed himself to the mercy of Cyrus. According to a
Greek report, Cyrus spared his life and gave him a residence in
Carmania, a Persian province located along the north shore of the Persian
Gulf.
What
are some parallels between the fall of literal Babylon in 539
B.C.
and the fall of spiritual Babylon in the time of the end?
Jer. 51:8,
51:13, 51:45, 51:60-64; Rev. 14:8; 17:1; 18:4, 18:21-24.
Around 597
B.C.,
when Babylon was at the pinnacle of its power,
Jeremiah prophesied that Babylon would become " 'a heap, a
dwelling place for jackals, an astonishment and a hissing, without
an inhabitant"
(Jer 51:37, NICJV).
Yet, after its fall to the Persians,
it remained an important city. Alexander the Great planned to
make it the capital of his empire, but he died prematurely. One of
his generals, Seleucus Nicator, chose Opis, to the north, as his capi-
tal, which he named Seleucia after himself. He used millions of
bricks from Babylon to help build his new capital. Babylon, there-
fore, sank slowly into obscurity. As century succeeded century, it
gradually fell into decay. By
A.D.
200 the place was deserted.
Covered by the shifting sands of the desert, it became a lost city
until archaeologists uncovered it in the nineteenth century.
43
FRIDAY
October 29
Further Study:
Read Ellen G. White,
Prophets and Kings,
pp. 522-
538.
"Belsha77nr had been given many opportunities for knowing and doing
the will of God. He had seen his grandfather Nebuchadnezzar banished
from the society of men. He had seen the intellect in which the proud
monarch gloried taken away by the One who gave it. He had seen the king
driven from his kingdom, and made the companion of the beasts of the
field. But Belshazzar's love of amusement and self-glorification effaced
the lessons he should never have forgotten; and he committed sins simi-
lar to those that brought signal judgments on Nebuchadnezzar. He wasted
the opportunities graciously granted him, neglecting to use the opportu-
nities within his reach for becoming acquainted with truth. 'What must I
do to be saved?' was a question that the great but foolish king passed by
indifferently."—Ellen G. White,
Bible Echo,
April 25, 1898.
Discussion Questions:
O
Belshazzar was acquainted with many of God's actions; yet,
he deliberately chose to ignore them. Why do we all tend to do
the same thing; that is, ignore what God has done in our life or
in the lives of others? What's the main reason?
0 What practical steps can we take when we weigh our lives in
the balances and find that they are wanting? Why is the Cross
the first place we must go if we want to change?
O
What is the relevance of this chapter to the second angel's
message, in Revelation 14:8?
O
In Daniel 5:23, Daniel tells the king that he has ignored the
God "in whose hand thy breath is." What does that statement
mean? How does it fit in with the overall context of the previous
chapters?
Summary:
In spite of the experiences of his grandfather Nebuchadne772r,
with which Belshazzar was acquainted, the king chose to defy the God of
heaven and suffered the consequences. It is a sad commentary on the fact
that the wisdom of parents and grandparents cannot always be passed on
to the next generations. The individual's eternal destiny rests on his or her
own choice.
44
INSID
E tary
My Father Knows, Part 2
Homer Trecartin
Michelle was still rejoicing over the news that her friend Sofia wanted
to follow Christ when neighbors came to tell Michelle that Sofia was in a
coma. Michelle rushed to the hospital and found Sofia lying unconscious.
Bruises and wounds covered her body.
Michelle wanted to run from the room. What had she done to her friend
by sharing Christ? How could her husband do this to her? Michelle took
Sofia's hand and began to pray. As she prayed, she felt Sofia's hand tighten
in hers.
Sofia came out of the coma briefly when her brother visited. She begged
him to give his life to God; then she slipped back into the coma and died.
Michelle was numb with grief and guilt. She agonized over what she
could have done differently to prevent this senseless murder. During the
week of mourning, Michelle visited Sofia's home and sat with the women
every day. She did it for Hans and Anna, to let them know she cared. But
her presence had an impact on others, as well. Even Sofia's husband
seemed to soften.
One day Sofia's husband came to ask Michelle's forgiveness for what he
had done to Sofia. Michelle nodded, but in her heart a battle waged. How
could she really forgive a man who had murdered his wife, the mother of
his children, her friend?
Two years later he again visited Michelle. He wanted to remarry and
wanted her advice. Michelle listened in stunned silence to this man's
description of the woman he now loved. Michelle encouraged him to
marry the woman.
Hans and Anna seemed to adapt well to their new mother. Then, with-
out warning, Anna came to Michelle and asked to be baptized. Images of
a bruised and beaten Sofia flooded Michelle's mind.
"No!" she whispered fiercely. "Anna, don't you remember what hap-
pened to your mother?"
"Yes," Anna said, "but I want to be baptized."
"But Anna," Michelle protested, "you must ask your father."
"My father knows," Anna replied, "and he is happy for me. He wants me
to follow my conscience."
Tears of joy streamed down Michelle's cheeks as she hugged Anna
tightly. She prayed for the girl, for her father, and for those whose lives
will be touched by Anna's decision to follow Jesus.
Homer Trecartin is Secretary-Treasurer of the Middle East Union in Nicosia, Cyprus. This
story took place in an undisclosed, predominantly Muslim country. All names have been
changed.
Produced by the General Conference Sabbath School and Personal Ministries Dept.
_
Email:gomission@gc.adyentistorg
LESSON
6
*October 30—November 5
An Ancient
Death Decree
1111111111111E
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 6.
Memory Text: "
'My God sent His angel and shut the lions'
mouths, so that they have not hurt me, because I was found innocent
before Him' "
(Daniel 6:22, NKJV).
D
aniel in the lions' den: If it's not the first story learned by children
who have grown up in a Bible-oriented home, then it's certainly
one of the first.
At the same time, the issues it raises aren't so simple. After all, history
records many examples of Christians who, standing firm like Daniel
("Dare to Be a Daniel," as a song goes), didn't fare so well when tossed
into the lions' den. As we all know, even today, in a world where
Christians still die for their faith, the endings aren't so happy, at least the
endings we see now.
Sure, this chapter raises a lot of questions. But that's the nature of
truth: The more we learn, the more we realize what we need to know. This
week, let's learn a little more and come away with a realization of how
little we really know.
The Week at a Glance:
What have we learned so far about
the character of Daniel? What are the pitfalls of jealousy? What rea-
sons would Daniel have had if he had chosen to pray in secret as
opposed to doing what he had always done? What did the king learn
about God after Daniel had been spared death? Why is forced obedi-
ence meaningless in the sight of God?
*Study this week's lesson to prepare for Sabbath, November 6.
46
SUNDAY
October 31
Daniel, the Characteristics of a Faithful
Servant
(Dan. 6:1-4).
"Ye shall know them by their fruits"
(Matt. 7:16).
When Babylon fell to the Medes and Persians, God's hand was over
Daniel, and he was not killed as were Belsha77ar and his nobles. When
the new king, Darius, put together his new government, he appointed
Daniel as one of the three governors over the whole realm. He had obvi-
ously heard of Daniel's exceptional wisdom and ability, and to have such
a qualified local administrator could only help the Persians in ruling the
conquered nation.
Daniel exemplified in his life the type of people God had in mind when
Ellen White wrote: "The greatest want of the world is the want of men—
men who will not be bought or sold; men who in their inmost souls are
true and honest, men who do not fear to call sin by its right name, men
whose conscience is as true to duty as the needle to the pole, men who
will stand for the right though the heavens
falr—Education,
p. 57.
What
were some of the qualities that made Daniel stand out as a leader
of men?
Dan. 6:3, 4.
Look up the following verses taken from previous chapters in
Daniel. Write out what we can extract from the texts about Daniel's
character.
Dan. 1:8
Dan. 2:20-23
Dan. 2:49
Dan. 5:11, 12
Dan. 5:17
47
MONDAY
November 1
The Plot Against Daniel
(Dan. 6:5-9).
Read
Daniel 6:4, 5. Does this mean Daniel was sinless? If not, why not?
How do you interpret what was meant about his character?
Though the text itself doesn't say why they wanted to do Daniel in,
more than likely they were jealous of this Jew, this foreigner, who was in
a top place in the kingdom. Indeed, if you read verse 2, Daniel clearly was
one of the most powerful and influential people in the court; second, it
would seem, to the king himself. It's not hard to imagine someone covet-
ing that slot. We see here another manifestation of the first sin, Lucifer's
in heaven, when he coveted a position that was not his.
What
part of Daniel's life did the governors and satraps select as the area
of their attack, and why?
Dan. 6:5.
Having failed to find anything in Daniel's character or professional
activities that they could have used to discredit him before Darius, the
governors and satraps turned to his religion. Because there was no appar-
ent conflict between his religious life and the performance of his duties,
they had to invent one.
Their claim before Darius that all the governors, administrators,
satraps, counselors, and advisors had consulted together was greatly
exaggerated. The majority of them probably were scattered across the
kingdom and did not even know what was going on. But their flattery
achieved its purpose. The bait was thrown out, and the king took it.
The decree stated no one could petition " 'any god or man for thirty
days"'
(vs. 7, NKJV).
Because the issue concerned worship, the reference
to "man" most likely refers to the Babylonian priests who were the medi-
ators between the people and their gods. In other words, during this period
of thirty days, only the king was to be the priest for the people. This would
be a humbling experience for the local priests and a test of loyalty to the
new Persian government. "The suggested mode of compelling every sub-
ject in the former Babylonian domain to acknowledge the authority of
Persia seemed a statesmanlike measure that would contribute to the unifi-
cation of the Middle and Near East."—Frank E. Gaebelein, gen. ed.,
"Daniel"—"Minor Prophets:' in
The Expositor's Bible Commentary
(Grand Rapids, Mich.: Zondervan, 1985), vol. 7, p. 79.
Who hasn't experienced the bonds that jealousy can wrap around
us? Think about times when you've been trapped by this sin. Over
what were you jealous? Why? (Doesn't it all seem so trite and triv-
ial now?) How does death to self, at the Cross, provide the only
escape?
48
TUESDAY
November 2
The Matter of Prayer
(Dan. 6:10-18).
To close the shutters of his window and to pray to God in the solitude
of his room would have been an easy way out for Daniel. After all, from
the Sermon on the Mount we know that Jesus said: " 'When you pray, go
into your room, and when you have shut your door, pray to your Father
who is in the secret place
—
(Matt. 6:6, NKJV).
Maybe it would have been
the easy way out, but would it have been wrong? Why make trouble when
you don't need to?
Write down any reasons why Daniel should have closed the door and not
given his enemies any opportunity to do him harm. What biblical evi-
dence can you find for your reasons?
Write down any reasons why Daniel should have done what he had
always done, despite the trap he was knowingly stepping into? What
biblical evidence can you find for your reasons?
After Sunday legislation was passed in California, A. T. Jones urged
Adventists to defy the laws openly; that is, to do whatever work they
would normally do. In contrast, Ellen White specifically told Adventists
not to defy those laws: "To defy the Sunday laws will but strengthen in
their persecution the religious zealots who are seeking to enforce them.
Give them no occasion to call you lawbreakers. . . . One does not receive
the mark of the beast because he shows that he realizes the wisdom of
keeping the peace by refraining from work that gives offense, doing at the
same time a work of the highest
importance."—Testimonies for the
Church,
vol. 9, p. 232. In fact, in another place she wrote, in the context
of Sunday laws, that instead of openly violating the law, Seventh-day
Adventists should hold additional worship services on Sunday, as well as
on the true Sabbath. (See page 233.) Why do you think she took this posi-
tion, as opposed to A. T. Jones's?
Whatever the reasons, Daniel chose to take the more difficult
route. Suppose, however, that instead of being delivered from the
lions, he had been eaten up. Would Daniel still have done the right
thing? Justify your answer.
49
W EDN ES D AY
November 3
Daniel in the Lions' Den
(Dan. 6:19-23).
The den of lions was probably an underground pit with perpendicular
walls and an opening at the top. The condemned were lowered or thrown
into it from above. In this particular case, a large stone was rolled over the
opening and sealed with the king's signet ring and that of his nobles. The
seal was a guarantee to Daniel's enemies that no attempt would be made
to save him but also to the king that Daniel would not be harmed in any
way if, as the king hoped, the God of Daniel should preserve him from
the lions.
What
does Darius's question next morning at the lions' den reveal about
his acquaintance with Daniel's faith?
Dan. 6:20.
Read between the
lines. What do those words teach us about the kind of witness that
Daniel was for the Lord?
What's fascinating in Daniel's reply is his statement that God spared
him because of his "innocency." What could Daniel mean by that?
Certainly someone as closely connected to the Lord as Daniel had to
understand his sinfulness. Indeed, it's hard to imagine anyone who has
ever had any kind of genuine experience with God not being made
acutely aware of his or her own moral shortcomings and sinfulness.
Review
Romans 3:9-20. What does that tell us about human nature?
Instead, and in marked contrast to BelshaTzar
(see Dan. 5:6),
Daniel
seemed to be operating out of a clear conscience; he knew that he was liv-
ing in harmony with the Lord and that he had done nothing wrong that
would have justified his being thrown into the pit with a bunch of raven-
ous carnivores. In other words, Daniel wasn't secretly stealing money
from the king's treasury or secretly planning a revolt, something that
could have made this punishment justifiable. In that sense, his conscience
was clear, and that enabled him, no doubt, to have some sense of peace.
Although Daniel probably did not know the end from the beginning, his
clear conscience must have given him some courage in this situation.
Whatever you're doing wrong, sooner or later, it's going to come to
light
(Matt. 10:26)—you
can be sure of it. Write a prayer, asking
God to give you not only the will to discard this sin but the power
to, as well. Repent and turn away before it comes back to haunt
you, because you can be sure that it will.
50
THURSDAY
November 4
Darius Honors God
(Dan. 6:24-28).
Darius was "exceedingly glad" when he discovered that Daniel had
survived the lions' den. At the same time, he vented his anger on the men
who had deceived him. However harsh and unjust the punishment might
have seemed (after all, the men's wives and children were thrown into the
pit with them), it was a common custom of despots back then to kill
whole families, along with the condemned men. From a purely practical
standpoint, it should have given people pause before violating the laws;
on another level, it's a crude example of how our sins and wrongdoing
can impact others.
Read
carefully Daniel 6:25-27. What are the things about Daniel's God
that the king acknowledges? Is he correct? Compare what the king
says with these following texts: Psalm 59:1, 2; Acts 2:22; Galatians
1:4; 1 Timothy 4:10; Hebrews 2:4; 10:31; James 1:17. How accurate
of a portrayal of God did the king give?
The king clearly had somewhat of an accurate understanding of the
character and power of God, especially after such a manifestation of the
Lord's power and character. At the same time, though, it was still a lim-
ited understanding. This is seen best, perhaps, in the decree that he issued.
Read
Daniel 6:26. What about the king's decree exposes his lack of
understanding about God?
In a sense, the Lord wants us to "tremble and fear" before Him, but
only because of who He is, holy and pure, and who we are, unholy and
impure, in comparison. This is something, however, that never can be
decreed or instituted by any person or government or even a church. A
relationship with the Lord needs to be based on our own personal
encounter with Him, with His love, His mercy, His power in contrast to
our sinfulness, our helplessness, and our great need of redemption. Out
of that alone we worship Him, a point lost on the king.
A man was studying the Bible with his young daughter. After he
told her how much he wanted her to love the Lord, she asked,
"Daddy, would you force me to love God if you could?" What
would you answer, and why?
51
FRIDAY
November 5
Further Study:
Read Ellen G. White,
Prophets and Kings,
pp. 539-548.
"Daniel, the prime minister of the greatest of earthly kingdoms, was at
the same time a prophet of God, receiving the light of heavenly inspira-
tion. A man of like passions as ourselves, the pen of inspiration describes
him as without fault. His business transactions, when subjected to the
closest scrutiny of his enemies, were found to be without one flaw. He
was an example of what every businessman may become when his heart
is converted and consecrated, and when his motives are right in the sight
of God."—Ellen G. White,
Conflict and Courage,
p. 254.
"From the story of Daniel's deliverance we may learn that in seasons
of trial and gloom God's children should be just what they were when
their prospects were bright with hope and their surroundings all that they
could desire. Daniel in the lions' den was the same Daniel who stood
before the king as chief among the ministers of state and as a prophet of
the Most High. A man whose heart is stayed upon God will be the same
in the hour of his greatest trial as he is in prosperity, when the light and
favor of God and of man beam upon him. Faith reaches to the unseen,
and grasps eternal realities."—Ellen G. White,
Prophets and Kings,
p. 545.
Discussion Questions:
O
What parallels can be drawn between Christ's life and
Daniel's life? What are the differences?
•
What is the relationship between a person's devotional life
and the ability to meet tests of faith? Is it simply a matter of how
much time one spends in study and prayer?
©
Read over the last line in the second Ellen G. White quote
above. What is she talking about? Rephrase in your own words
what she said. How can you make this idea practical in your life?
Summary:
From Daniel's experience in the lions' den, we learn that
those who will inherit the kingdom of God are not necessarily the
strongest physically or the brightest intellectually. Rather, they will be
those who have fully surrendered to the Lord and committed their lives
to Him, regardless of the consequences.
52
INSIDE
tory
Modern-day Waldenses
J. H. Zachary
During the thirteenth to nineteenth centuries, young believers, called
Waldenses, suffered religious persecution and were forced to flee to the
safety of mountain homes. But they did not stay there; they left their
mountain homes to scatter religious literature across Europe. When they
found interested persons, they pulled hidden portions of scripture from
their garments to share with the families they met.
Today the Waldensian history is repeating itself in Southeast Asia,
where the church is sending out young people to share the gospel in un-
entered areas within their territory. Trained as literature evangelists and
equipped with the skills of personal evangelism, the youth go out two by
two to visit communities that have for years resisted the gospel. They earn
their living selling literature, and the church provides for their housing.
Sam and a friend volunteered to serve for a year in this program and
were assigned to a village that had once had a small Adventist congrega-
tion. Their task was to reopen the Adventist church that had been closed
for months. They found the churchyard overgrown with weeds and bushes
and spent several days clearing the yard so the church would be visible.
They began visiting villagers, but they were met with hostility. They
could not find the backslidden members, and others did not welcome
them. Discouraged, they prayed for God to open a way for them.
It was the rice harvest season, and every able-bodied family member
was working in the rice paddies. Sam and his companion volunteered to
help with the harvest. At first, families hesitated to let them help, but with
sickles in hand, the boys began to cut the rice. They joined in the fellow-
ship of working and eating together. They continued working until the
fields were harvested. Grateful families gave them generous gifts of rice.
After the harvest when the boys returned to selling literature and con-
tacting former members, the people of the com-
munity welcomed them into their homes and
bought their health books. In time former mem-
bers joined the young men for Bible studies, and
small groups formed. Before their year was over,
the boys were worshiping with a group of 25
Sabbath keepers.
Sam rejoiced to see God at work in his life. He
has signed up again for his fifth year of service
as a Waldensian volunteer.
J. H. Zachary (left) was coordinator of international evan-
gelism for The Quiet Hour.
Produced
by the General Conference Sabbath School and Personal Ministries Dept. _
Email:gomission@gc.adventist.org
)3
BE READY!
In 1992 the trustees of the Ellen G. White Estate, in co-
operation with Pacific Press Publishing Association, released a
new compilation of Ellen White statements about the end
times entitled
Last Day Events.
This best-selling volume takes
statements from previously published books, manuscript collec-
tions, and material never before published.
Read about "God's Last Day Church," "Country Living,"
"The Little Time of Trouble," "The Shaking," "The Close of
Probation," and more in this essential work from the writings
of Ellen G. White.
Blue hardcover binding:
0-8163-1879-4.
US$14.99, Can$22.49.
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© 2004 * Prices subject to change. 169/45590
Available at your local ABC, 1-800-765-6955.
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Or read a sample chapter first and order online:
www.AdventistBookCenter.com
fi•
•
)
N
Make
a Dream
Come Due
The Ukrainian Adventist Institute of Arts and
Sciences
was just a dream seven years
ago. But
today it
is
a
thriving institution near Kiev, Ukraine, serving
more
than
400
students.
Lives
of students and faculty alike are
changed
as
they
see God's
hand at work.
The growing student
body needs a
new women's
dormitory. Our Thirteenth Sabbath Offering this
quarter will make
one
more dream a reality.
Missi
The Thirteenth Sabbath Offering on December 25
supports projects in the Euro-Asia Division.
LESSON
7
*November 6-12
Daniel's History
Lesson
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 7.
Memory Text:
"Let no one deceive you by any means; for that Day
will not come unless the falling away comes fast, and the man of sin
is revealed, the son of perdition"
(2 Thessalonians 2:3, NKJY).
T
he vision in Daniel 7 (given about 553 B.C., the first year of
Belshazzar's coregency with his father, Nabonidus) is largely par-
allel to the vision in chapter 2. Some reasons for this repetition
may be:
1.
Fifty years had gone by since Nebuchadnezzar had received his
vision in Daniel 2.
2.
To repeat important matters is a good principle of teaching.
3.
Daniel 2 gave a general survey of the future from Nebuchadnezzar's
days until the Second Advent. Daniel 7 enlarges on the time period
between the fourth empire and Christ's return to earth.
4.
Daniel 2 portrays the worldly empires from a political and military
viewpoint. Daniel 7 includes the spiritual power that plays an important
role in the great controversy. Whatever the reasons for the parallel to the
earlier chapter, Daniel 7 is a powerful prophecy, one filled with impor-
tant—and relevant—truth for our time.
The Week at a Glance:
What is the essence of the vision in
Daniel 7? What is the fourth beast? What is the little-horn power that
arises out of, but is still part of, the fourth beast? How did the
medieval church justify its persecution of heretics? What does the
time prophecy in Daniel 7:25 represent?
*Study this week's lesson to prepare for Sabbath, November 13.
56
SUNDAY
November 7
The Vision
(Dan. 7:1-8).
In his vision Daniel sees the four winds of heaven stirring up the great
sea. As a result of it, four wild beasts emerge from the water.
What
explanations can we glean from Scripture for most of the symbols
appearing in this vision?
Winds (Jer. 25:31-33)
Water (Isa. 57:20, Rev. 17:15)
The four beasts (Dan. 7:17)
Lion (Dan. 2:38)
Bear (Dan. 5:28, 8:20)
Leopard (Dan. 8:21, 11:2)
Any history book about the ancient world will confirm that the great
world powers following Babylon were Media-Persia and Greece. But
what about the fourth power, the dreadful and terrible beast? Though not
specifically named in Scripture, history confirms that the power that
defeated Greece was Rome, the only sensible identification for the fourth
beast.
What
are the similarities between the expressions used to describe the
fourth kingdom in Daniel 2 and the fourth kingdom in Daniel 7?
Compare Dan. 2:40 and Dan. 7:7, 23.
World power may be said to have passed from the Greeks to the
Romans at the battle of Pydna, in 168
B.C.,
where the Romans won a com-
plete victory over Macedonia, which was divided into four confederacies
that eventually became a Roman province. Thus, within another century
of conquests, the world was united under Rome. History affirms, again,
God's foreknowledge of world events.
57
MONDAY
November 8
The Little Horn
(Dan. 7:8, 23-25).
The Roman Empire did not succumb to another world empire, as had
the previous kingdoms; instead, it disintegrated. From
A.D.
330 on, when
Emperor Constantine moved the seat of government from Rome to
Constantinople, a long decline began in the western half of the empire.
Its authority slowly disappeared, its vitality evaporated, and its apparatus
of government faded away. Into this void stepped the barbaric tribes from
the north, who carved the empire up into many smaller pieces and in
A.D.
476 deposed Romulus Augustulus, the last of the Western emperors.
What
happens to the fourth beast, as depicted in Daniel 7:19, 20, 24?
The prophecy does not treat the horns of the beast independently; on
the contrary, they are presented as a continuation of its activities. The
horns correspond to the mingling of the iron with the earthenware in the
feet and toes of the image of Daniel 2. As in Daniel 2, the fourth empire,
as a single power, broke apart; this was depicted in Daniel 7 as the activ-
ity of the ten horns. They represent the European nations that emerged
from the Roman Empire and, to a large extent, maintained her civiliza-
tion.
What
are the specific characteristics of the little horn, and what power
does it represent?
Dan. 7:8, 24, 25.
Historians tell us that "out of the ruins of political Rome, arose
the great moral Empire in the 'giant form' of the Roman Church!'
—Alexander Flick,
The Rise of the Mediaeval Church
(New York: B.
Franklin, 1959), p. 150, quoted in
The SDA Bible Commentary,
vol. 9,
article 1142, p. 878. Indeed, when the western half of the Roman Empire
fell to the Germanic tribes, the Bishop of Rome became an important fig-
ure in the West, and soon he exercised not only spiritual but also political
power.
"The Roman Church in this way privily pushed itself into the
place of the Roman World Empire, of which it is the actual continuation;
the empire has not perished, but has only undergone a transformation."
—Adolf Harnack,
What Is Christianity?
(quoted in
The SDA Bible
Commentary,
vol. 9, article 1359, p. 841, author's emphasis).
Again, don't miss this point: The persecuting little-horn power
arises out of the
Roman
Empire—it never ceases to be a
Roman
power. Why is this point especially important for us to remember,
particularly in the context of last-day events, when all sorts of wild
speculation is made about the identity of end-time players?
58
TUESDAY
November 9
Persecution of the Saints
(Dan. 7:25).
Jesus warned
(in Matt. 24:9)
that His followers would be perse-
cuted. What do you read in Daniel 7 about the activity of the little-
horn power that fulfills this prediction?
Christians were persecuted during the time of the pagan Roman
Empire (the fourth beast itself), but the persecution mentioned in Daniel
7:25 is a persecution of the saints by the little horn, which arose only after
the pagan phase had ended. The best-known example of this persecution
is the Inquisition. In the Middle Ages, the growing threat of so-called
heretical groups led the church to use secular authority to repress what it
deemed heresy. In today's climate, with all the talk about Christian unity,
these atrocities are not talked about much anymore, but untold numbers
perished at the hands of the little-horn power, depicted in Daniel 7.
It is difficult
for us to comprehend how people who claimed to be
followers of Jesus could torture and kill other Christians. How did
they justify this horrible action, all in the name of Christ? See, as an
example of this kind of thinking, John 16:2.
The theological justification for the Inquisition was based on
Augustine's (A.D. 354-430) understanding of Luke 14:23 where Jesus in
the parable of the great supper, says, " "Compel them to come in" ' "
(NKJV).
Augustine took this to mean "Force them, if they do not come of
their own free will."
The great Roman Catholic theologian Thomas Aquinas (A.D.
1224-1274) responded to a question concerning the heretics by saying,
"If forgers of money and other evil-doers are condemned to death at once
by the secular authority, much more reason is there for heretics, as soon
as they are convicted of heresy, to be not only excommunicated but even
put to death."
However horrendous, this thinking should serve as a warning:
Those who believe that God is behind what they do are capable of
great evil. Why, then, do we need to be so
very
careful in how we
seek to justify our own actions, particularly when we do them in
the name of God and for what we believe is His cause?
59
WEDNESDAY
November 10
Changing Times and Laws
(Dan. 7:25).
Compare
Daniel 2:21 and Daniel 7:25. In what specific way does
the little horn seek to take upon itself what belongs only to God?
How does this action parallel with what is written in 2 Thessa-
lonians
2:3, 4?
The word for "times" in this text is the same Aramaic word rendered
"seasons" in Daniel 2:21. God as the Creator of the times can change
them, but the little horn arrogantly claims this power for himself by the
attempted change of the "time" of the Sabbath, the one commandment
that points to the Lord in His role as Creator—the role that makes Him,
and Him alone, God.
Read
the following texts
(Gen. 2.•1-4; Exod. 20:8; Isa. 40:28; 44:6-8; 45:5,
6).
Together, what message do they have for us, particularly in the
context of today's study?
As Adventists, we love to circulate all sorts of quotes from early
Catholic sources mocking Protestants—who claim the Bible as their rule
of faith—for keeping Sunday, a day not commanded in the Bible but,
instead, was formally instituted by the authority of the Roman Church.
What was the reason for this change? Both external pressures and inter-
nal pressures on the church forced many Christians to break radically
with the Jews. The conflict between the Jews and the empire caused many
of these Christians to develop a new identity, one that helped them avoid
the repressive measures applied to the Jews under Roman dominion.
Meanwhile, the Judaeo-Christians who insisted on the literal observance
of certain Mosaic regulations helped push many others to sever their ties
with Judaism in every way possible.
Christians of the first four centuries never confused Sabbath with
Sunday but for a time celebrated both, as indicated in the
Constitutions of
the Holy Apostles
(pseudonymous work, c.
A.D.
375). "Keep the Sabbath,
and the Lord's day festival; because the former is the memorial of the cre-
ation, and the latter of the resurrection."—The
SDA Bible Commentary,
vol. 9, article 1414, p. 878.
The change of the Sabbath didn't happen overnight. Slowly but
surely, with one small step at a time, the apostasy from God's law
began. But it can happen only as individuals, one by one, allow it to
happen. Had the masses stayed faithful, the changes never would
have come. What lessons are in here for us?
60
THURSDAY
November 11
A Time Prophecy
(Dan 7:25).
This time period of three and one-half times, or three and one-half
years, is again mentioned in Daniel 12:7 and in various ways in the book
of Revelation. Though space doesn't allow for us to show why, all the
texts below are talking about the same time period.
Look
up these texts and write down the time prophecies given in each
one. What can we learn by comparing them with one another?
Dan. 7.•25
Dan. 12:7
Rev. 11:2
Rev. 11:3
Rev. 12:6
Rev. 12.•14
Rev. 13:5
A comparison of these texts shows that a prophetic year has 360 days,
and thus three and one-half years is the same as 1,260 prophetic days, or
42 prophetic months. As Adventists, we have long believed, and rightly
so, that these prophecies demand the day/year principle. Among the bib-
lical reasons for the day/year principle are the following: (1) The visions
are symbolic, hence the times indicated should also be symbolic. (2) As
the visions extend over long time periods, the times specified, therefore,
should also be seen as extending over long periods of time. (3) The pecu-
liar way in which the time periods are expressed also indicates that they
must apply symbolically; i.e., the fact that the word
years
is never used
in any of the time expressions can be explained only on the basis of the
year/day principle. (4) The pragmatic test of this principle in Daniel
9:24-27 indicates that, indeed, years are intended.
61
FRIDAY
November 12
Further Study:
Read Ellen G. White,
The Great Controversy,
pp. 51-55.
Notice the parallel between Daniel 2 and Daniel 7. We clearly can
see how the two chapters are dealing with the same events, though
from different perspectives.
Daniel 2
Daniel 7
Babylon
Babylon
Media-Persia
Media-Persia
Greece
Greece
Rome
Rome
Second Coming
Second Coming
Discussion Question:
As mentioned
earlier in the week, Adventists love to quote
Roman Catholic sources that blatantly boast of Rome's author-
ity in changing the Sabbath to Sunday. In most cases,
however,
those are older quotes. Rome, today, appears
to be taking a dif-
ferent
tack on this issue. The best example is the apostolic letter,
issued by Pope
John Paul II in 1998, called
Dies Domini
(the
Lord's Day), in which the pope admonishes the flock to be
more
faithful in keeping Sunday. What's interesting, however, is that
instead of boasting about the church's authority to change the
Sabbath day, as apologists for Rome and Sunday so frequently
did in the past, the letter in some places sounds like our defense
of the seventh-day Sabbath. The pope even goes back to the
Genesis Creation account as part of the reason for keeping
Sunday, even quoting Genesis 2:2. Why do you think Rome has
changed its approach to its defense of Sunday? How does this
change fit with our understanding of last-day events?
Summary:
God granted Daniel a preview of world history from the days
of Babylon down to the time when the saints will receive the kingdom.
After the four world powers (Babylon, Media-Persia, Greece, and Rome),
there was to come a religio-political power that would continue until the
time of the end.
62
One Good Accident
INSIDES
tog
Jin Long*
Brother Lee* is a Global Mission pioneer. He had been working in
southern China for several months without any apparent success, in spite
of his best efforts.
Then one day Brother Lee was involved in a serious accident that also
involved another man. Both victims were sent to the hospital and placed
in the same room. During their lengthy recuperation Brother Lee had
plenty of time to become acquainted with his roommate. By the time the
men were released from the hospital, the two men had become good
friends, and Brother Lee had led his roommate to accept Jesus as his Lord
and Savior. In fact, the two men decided to work together for God.
Brother Lee learned that his new friend's wife had been paralyzed by a
stroke and was confined to their home. She could not walk or take care of
herself. Brother Lee asked a kind Adventist woman to visit this man's
wife. The Adventist woman gave her massage and other natural treat-
ments. Before long the woman could stand and move slowly around using
a cane.
This woman's healing created interest in knowing more about God, and
before long several people were meeting in a small group with Brother
Lee. They meet for worship in a small room that they have rented. The lit-
tle group is growing.
Brother Lee is happy that the Lord has used an unfortunate situation to
bring him in contact with someone whose heart was searching for a better
life. Through this unfortunate incident God continues to work in the lives
of this family. Even his friend's mother-in-law, a lifelong Buddhist, began
warming to the gospel as she saw the power of God to heal her daughter.
The wife's healing continued through patient massage and natural treat-
ments, and eventually she was able to throw away her cane and even
resume working. Her mother has accepted Jesus Christ as her Savior and
removed the idols from her home. A white sheet covers the wall where
they once were encased, and today the little group of 11 believers meets in
her home.
Recently Brother Lee informed church leaders that the local religious
authorities have given his group of believers permission to build their own
church. With permission to build a legal church, surely the group will con-
tinue to grow. Brother Lee thanks God for keeping His promise that "in all
things God works for the good of those who love him, who have been
called according to his purpose"
(Rom. 8:28, NIV).
"Jin Long (all names in this story have been changed) is a Global Mission pioneer
working in China
Produced by the General Conference Sabbath School and Personal Ministries Dept. ,
1
1111
Email:qomission@qc.adventist.orq
LESSON
8
*November 13-19
The Pre-Advent
Judgment
o
SABBATH AFTERNOON
Read for This Week's Study:
Dan. 7:9-14, 21, 22, 26-28.
Memory Text:
"For the time has come for judgment to begin at the
house of God; and if it begins with us first, what will be the end of
those who do not obey the gospel of God?"
(1 Peter 4:17, NKJI0.
D
uring the closing days of World War
II,
Dietrich Bonhoeffer, a
young German theologian, was escorted from his prison cell
and hanged for high treason. In 1996, a court in Berlin officially
declared Dietrich Bonhoeffer innocent of the charges that led to his
execution.
Something similar happens in the pre-Advent judgment. Though God's
people are accused and maligned by Satan and his followers here on
earth, before the universe they will be exonerated in the judgment. Indeed,
the judgment is given in behalf of God's faithful people. The heavenly
court will rehabilitate God's people and pronounce a judgment in favor of
the saints
(Dan. 7:22).
This pre-Advent judgment is, then, part of the
good news. Far from being a relic of Adventist history, the pre-Advent
judgment is a vital part of God's plan of salvation—and only by under-
standing it can one fully appreciate the good news of the gospel.
The Week at a Glance:
Why would an omniscient God
need
an investigation? How does the great-controversy motif help us under-
stand the need for a judgment? How does the idea of a pre-Advent
judgment appear in the Old Testament? In the New? What is the pur-
pose of the judgment? What kind of assurance can we have in it?
What is the link between the judgment and the Second Coming?
*Study this week's lesson to prepare for Sabbath, November 20.
64
SUNDAY
November 14
Investigative Judgments in the Old
Testament
(Gen. 3:9-19).
Seventh-day Adventists believe that Daniel 7 teaches what has come
to be known as the pre-Advent or investigative judgment. Interestingly
enough, the concept of an investigation prior to judgment is found early
on in the Bible.
What
do the following passages teach us about the concept of an
inves-
tigative
judgment?
Gen. 3:9-19; 18:20, 21; 19:24, 25.
From God's handling of the first sin, a pattern of judicial procedure
emerges. First comes the inquiry, or investigation: " 'Where are you?"
" 'Who told you?' " " 'Have you eaten from the tree?' " " 'What is this
you have done?' "
(Gen. 3:9-13, NKJV).
Only after this investigation is
completed is the verdict announced
(vss. 14-19).
The way Scripture depicts God's handling of Sodom and Gomorrah is
also significant. Most of Genesis 18 and 19 describe God's deliberations
prior to His punitive act.
When Moses writes that God said "I will go down now and see . . ."
(NKJEO,
he is simply describing God's investigation of the actual facts
before punishment is inflicted.
A natural question is Why would God, who knows all things
(see Job
37:16; Prov. 5:21; Isa. 46:9, 10; 2 Tim. 2:19),
need to conduct an inves-
tigation? Didn't He already know exactly what was going on in those two
cities? Plus, why did He have to ask Adam and Eve what they had done?
Certainly, He knew what they did.
First, at least in the case of Adam and Eve, it seems that He required
an account from the perpetrators, and the process of inquiry heightens the
awareness of the transgressors of the sinfulness of their actions.
Second, it's crucial to keep in context the idea of the great controversy.
We are not alone in the universe; the whole question of sin and evil and
rebellion involves more than just humans
(see Job 1; 2; Eph. 3:10; Rev.
15:4; Rom. 8:22, 23).
Other intelligent beings, not omniscient (as is the
Lord), are watching
(1 Cor 4:9).
With this context and background in
mind, we can better understand the need of an open investigation prior to
judgment.
How does the concept of the great controversy, with other intelli-
gent life watching what is happening, help you understand the
need for an investigation prior to the execution of a sentence? Why
wouldn't it be fair to punish or to exonerate anyone in a trial with-
out first presenting all the facts?
65
MONDAY
November 15
The Pre-Advent Judgment in the
New Testament
(Matt. 22:1-14).
The concept of an investigative, pre-Advent judgment appears also in
the New Testament. The parable of the wedding feast in Matthew 22 is a
prime example.
Read
Matthew 22:1-14. Where do you see the concept of an "investiga-
tion" here prior to the execution of a judgment?
The king's inspection of the guests represents a process of investiga-
tion. The result of this investigation determines who may remain and who
may not. In this sense it is a picture of the pre-Advent judgment in heaven
going on now.
Read
carefully John 5:28, 29 and Revelation 20:4-6. Where in these
verses do you see the idea that a judgment has already taken place
prior to the events depicted in these texts?
Many Bible interpreters admit that Revelation 20 teaches two literal
resurrections, separated by one thousand years. Inasmuch as only the
"blessed and holy" come up in the first resurrection, a prior judgment
must have taken place to determine who will take part in the first one.
The Lutheran theologian Joseph A. Seiss writes, "The resurrection, and
the changes which pass 'in the twinkling of an eye' upon the living, are
themselves the fruits and embodiments of antecedent judgment. They are
the consequences of adjudications then already made. Strictly speaking,
men are neither raised nor translated, in order to come to judgment.
Resurrections and translations are products of judgment previously
passed, upon the dead as dead, and upon the quick as quick. 'The dead in
Christ shall rise first,' because they are already adjudged to be in
Christ."—The
Apocalypse, Lectures on the Book of Revelation
(reprint,
Grand Rapids, Mich.: Zondervan Pub. House, 1973), p. 181.
Meanwhile, in Revelation 14 the harvest of the earth
(vss. 14-20)
is
preceded by the first angel's message, " 'Fear God and give glory to Him,
for the hour of His judgment has come' "
(Rev. 14:7, NKJY).
When we
look at the sequence of events portrayed in this chapter, we conclude that
the judgment spoken of in verse 7 precedes the execution of the judgment
at Christ's second advent.
Read again the parable and focus on one point: the desire of the
host to have people attend his son's wedding feast. What does that
tell us about the character of God and His desire to save all those
invited to the feast?
66
TUESDAY
November 16
The Son of Man and the
Pre-Advent Judgment
As Daniel watched the heavenly court scene, he saw " 'One like the
Son of Man, coming with the clouds of heaven' " to the Ancient of Days
(Dan. 7:13, NKJTO.
The phrase " 'like the Son of Man' " simply means
that this figure was in human form.
Who
is this "Son of Man," and what is His role in the pre-Advent judg-
ment?
Mark 10:45, John 5:22, 1 Rm. 2:5.
The "Son of Man" was Jesus' own favorite title for Himself. Others
called Him
Prophet
or
Messiah
or
Son of David
or
Son of God,
because
these terms meant to them a glorious conquering king who would
immediately fulfill their personal and national hopes. But Jesus used
this title about forty times to emphasize His connection with humanity
(Matt. 8:20, 9:6, 10:23, 11:19, 12:8, etc.).
At the same time, it was a
Messianic title (based on this text in Daniel), and the chief priests rec-
ognized it as such
(Matt. 26:64, 65),
which explained their reaction.
Thus, one thing we can be sure of: Jesus is at the center of this heavenly
judgment scene in Daniel 7.
What
verdict is rendered in
this heavenly judgment?
See Dan. 7:22.
What's crucial to understand is that this judgment ends with good news
for God's people. First, verse 22 says that "judgment was given in favor
of the saints of the most High"
(NKJJ'9;
that is, judgment was rendered
in favor of the saints, of God's people. This is a chapter depicting, among
other things, more of God's work in behalf of His "saints."
Read
Daniel 7:18, 22, 27. Whatever the differences in the texts, all refer
to one common element. What is it, and what hope does it promise
for God's people?
In Daniel 7, we see the Lord working in behalf of His people amid the
turbulence, the persecution, and violence depicted in the chapter. We are
in the midst of a great controversy; Daniel 7 focuses on one aspect of that
controversy. Even more so, He shows us how it will ultimately end, and
that end is good news for His people.
67
WEDNESDAY
November 17
Vindication and Condemnation:
the Little Horn, the Saints, and
the Pre-Advent Judgment
If the judgment in Daniel 7 is really about the saints, why is it depicted
in the context of the persecuting little horn?
Good question, and the answer, very briefly, can be found in the
Hebrew concept of justice and judgment, which involves not only the vin-
dication of the innocent but the punishment of the guilty. The little horn
does its evil against God's people; ultimately, there is a judgment that not
only vindicates the Lord's people—" 'and judgment was passed
in favor
of the saints' " (Dan. 7:22, NASB, emphasis supplied)—but
that brings
the wicked little horn to final justice: "But the judgment shall sit, and they
[the saints] shall take away his dominion, to consume and to destroy it
unto the end"
(vs. 26).
In other words, in the context of the pre-Advent judgment, the depic-
tion of the demise of the little horn, the symbol of evil, makes perfect
sense. It's no mystery that they are linked. It's typical in the Hebrew
understanding of justice, judgment, and vindication: All occur together.
Read
Deuteronomy 25:1 and 1 Kings 8:32. How do we see the concept
expressed above manifested in these two texts?
In both verses we see the principle shown in Daniel 7: the wicked pun-
ished, the righteous justified. This is judgment, and it's why Daniel 7
depicts in the context of the judgment the demise of the anti-Christian
horn power. In the final judgment, not only are God's people vindicated,
but the persecutor is punished.
No question that the
result
of the judgment brings about the fmal
demise of the little horn (after all, it brings about the end of all earthly
kingdoms). The judgment, which leads to the Second Coming, is simply
not limited only to the end of the little horn. It's a much grander, broader
event that leads to the vindication of the saints, as well as the demise of
their (and God's) enemies.
"If there is a court case," wrote Roy Gane, of Andrews University "that
results in one party winning and the other losing, it is because the two par-
ties are opposed to each other. Through investigation, one is found to be
right and the other wrong. The 'horn' is opposed to Christ. It speaks arro-
gant words against 'the Most High,' oppresses His people, and intends to
change God's law. The horn power is a rebel who claims control instead
of Christ.
"When Christ wins in the judgment, His loyal people win with
Him."—Altar Call
(Berrien Springs, Mich.: Diadem, 1999), p. 241.
68
THURSDAY
November 18
The Time of the Pre-Advent Judgment
While Daniel 7 itself does not provide us with a precise date for the
commencement of the pre-Advent judgment, it does give us a time frame
within which the judgment takes place.
What
does Daniel 7:8-10, 21, 22, 25, 26 tell us about the time of the inves-
tigative judgment?
In all three depictions of the judgment, it is shown to begin
after
a
specific phase of the little-horn power. In each case, the little-horn power
and its activities are mentioned; and then the judgment scene begins in
heaven.
Meanwhile, we are given more details in Daniel 7:25, where the "time
and times and the dividing of time" (or 1,260 years; see last week's les-
son) is mentioned in regard to the little horn, with the judgment scene
occurring
after
that time period is depicted. And to repeat what we stud-
ied earlier: That 1,260-year period was linked with the little-horn power
that arose out of the fourth beast, pagan Rome. This means that this judg-
ment scene begins at least 1,260 years
after
the rise of the little-horn
power (we use the dates
A.D.
538 to
A.D.
1798 to depict the beginning and
the end of that 1,260-year period). The crucial point is that by the sixth
century
A.D.
this entity had established itself as the great power in that part
of the world.
If the
little horn became a great power about the sixth century
A.D.,
and
the judgment occurs at least 1,260 years after, what approximate
time do the texts show that this heavenly judgment began?
What's important to understand about this judgment is that it is pre-
Advent; that is, it occurs before the second advent of Christ. Indeed,
verses 22 and 25 show not only that the judgment precedes the Second
Advent but that the judgment is what leads to the Second Advent. As a
result of the judgment, the saints possess the kingdom.
Thus, what we see in Daniel is a powerful presentation of a judgment
that occurs after the 1,260 years and before the Second Coming.
Study carefully Daniel 7 until you can see for yourself the se-
quence of events: little horn, heavenly judgment, Second Coming.
Know it well enough to share with someone in a clear and con-
vincing manner.
69
FRIDAY
November 19
Further Study:
"All who have truly repented of sin, and by faith
claimed the blood of Christ as their atoning sacrifice, have had pardon
entered against their names in the books of heaven; as they have become
partakers of the righteousness of Christ, and their characters are found to
be in harmony with the law of God, their sins will be blotted out, and they
themselves will be accounted worthy of eternal life."—Ellen G. White,
The Faith I Live By,
p. 212.
"Jesus does not excuse their sins, but shows their penitence and faith,
and, claiming for them forgiveness, He lifts His wounded hands before
the Father and the holy angels, saying: I know them by name. I have
graven them on the palms of My hands. 'The sacrifices of God are a bro-
ken spirit: a broken and a contrite heart, 0 God, Thou wilt not despise.'
Psalm 51:17. And to the accuser of His people He declares: 'The Lord
rebuke thee, 0 Satan; even the Lord that hath chosen Jerusalem rebuke
thee: is not this a brand plucked out of the fire?' Zechariah 3:2. Christ will
clothe His faithful ones with His own righteousness, that He may present
them to His Father 'a glorious church, not having spot, or wrinkle, or any
such thing.' Ephesians 5:27. Their names stand enrolled in the book of
life, and concerning them it is written: 'They shall walk with me in white;
for they are worthy.' Revelation 3:4."—Ellen G. White,
The Great
Controversy,
p. 484.
Discussion Questions:
0 Read the above quotes by Ellen White. How do you see in them
a balance between grace and works? When she talks about those
whose lives are found "in harmony with the law of God," is she
talking about salvation by works or a faith that works? Explain
the difference.
0 The judgment in Daniel 7 leads to the Second Coming, an
event of momentous importance. How should the realization of
this importance help us to understand better our work as
Seventh-day Adventists?
Summary: Following the three and a half times of the little horn's
dominion here on earth, a tribunal is being set up in heaven. In this pre-
Advent judgment, the sins of God's people are blotted out, the little horn
is condemned, and the saints are given an everlasting dominion that will
never be destroyed.
70
INSIDESt
on!
Five Friends
Alex Leupin
Five Adventist friends worked together in a woodworking company in
southern Chile. Times were tough, but the company had plenty of work.
One day the five men were called into the supervisor's office and told that
the company was going to work six days a week to meet orders.
The Adventist men already were working extra hours every weekday in
order to avoid working on Sabbath. But the boss pressured them to agree to
work even more. When the supervisor saw that the men would not budge
in their refusal to work on Saturdays, he asked the five Adventists to resign.
The friends talked it over and decided to trust God to provide work. They
agreed to quit. "God will provide for us," they said. "We are not worried."
The men applied for work at a similar company in town and were hired
as sub-contractors. Their work continued for two years, until that company
began having financial trouble, and they were laid off.
The friends built furniture to earn a living, but eventually this, too, did
not adequately support them. So the men found various jobs—one as a bus
driver, another as a chauffeur, and one continued making furniture.
Alex, one of the friends, had long resisted an impression he felt to
become a pastor. He worried that he could not support his family and attend
college. But his wife urged him to follow his calling, so the couple sold
their car, and Alex went to school. It was tough, but God provided. Today
Alex is a pastor working two hours from his hometown.
Jerman [Herman] found work as a carpenter. But he loved talking to peo-
ple about God's love. He began working longer and longer hours as a Bible
instructor. He works without pay because the mission has no budget for a
Bible worker, but Jerman does not care; he is doing the work he loves.
Jerman says, "I have grown in my faith over
the years of trials. God has helped me in the
past; I trust Him for the future."
One of the five men has stumbled in his
walk with God, but the other four are support-
ing him to strengthen his faith.
Alex sums up the men's experience this way:
"Losing our jobs was a blessing, as well as a
trial. It made us trust in God, and God never
fails."
Alex Leupin pastors a congregation in southern Chile.
Produced by the General Conference Sabbath School and Personal Ministries Dept.
Email:gomission@gc.adventist.org
71
LESSON
9
*November 20-26
The Sanctuary
Attacked
k
i
k
ik
SABBATH AFTERNOON
Read for This Week's
Study: Daniel
8.
Memory Text:
"Yea, he magnified himself even to the prince of the
host, and by him the daily sacrifice was taken away, and the place of
his sanctuary was cast down"
(Daniel 8:11).
T
he vision in Daniel 8 is the climactic conclusion of the symbolic
presentations in the book. Daniel 8, of course, is also where we
have the seminal verse, "And he said unto me, Unto two thousand
and three hundred days; then shall the sanctuary be cleansed," the verse
that forms the climax of the chapter and that played a key role in the for-
mation of the Seventh-day Adventist Church.
As we begin, one point must be made clear: The historical context of
the chapter shows that it's talking only about the sanctuary in heaven,
where Christ is now our High Priest
(Ileb. 8:1, 2).
The key issues
revealed here don't revolve around some military battle in which pagan
armies defile the earthly sanctuary. The scope of the chapter goes way
beyond any localized, earthly, political, or military struggle. The issues,
instead, are spiritual; this chapter is a different view of the great contro-
versy, one involving a massive religious system that has set itself up in
opposition to the work and ministry of Christ and against His people.
And, as we'll see, God's judgment is not only in favor of His people but
against the little-horn power.
The Week at a Glance:
How was the earthly sanctuary
defiled? What do the symbols in Daniel 8 represent? Who is the
little-horn power that arises after the breakup of the Grecian
Empire? What is the nature of his attack against God's people and
sanctuary?
*Study this week's lesson to prepare for Sabbath, November 27.
72
SUNDAY
November 21
The Defilement of the
Earthly Sanctuary
(Ezek. 5:11).
How
did the sin offerings defile the Old Testament
sanctuary?
Lev. 4:1-
7, 27-31.
When a priest or the whole congregation had to bring a sin offering, the
blood of the slain animal was taken into the sanctuary
Pm 4:6, 17).
The
blood of the sin offering presented by a ruler or a common Israelite was
placed on the horns of the altar of burnt offering in the courtyard
(vss. 25,
30),
but the priest had to eat a portion of the sin offering
(Lev. 10:17).
In
this way, the priest symbolically bore the guilt of the sinner. When the priest
then offered his own sin offering, he carried the blood that now represented
the people's, as well as his own, sins into the Holy Place. In this way, every-
one's confessed and forgiven sins were carried into the Holy Place, and the
sanctuary was thereby "defiled?' This is clearly implied in the language of
Leviticus 16:16, when on the Day of Atonement the priest had to make an
"atonement for the Holy Place, because of the uncleanness of the children
of Israel, and because of their transgressions, for all their sins"
(NKJTO.
This type of "defilement" was allowed by the Lord in order to atone for the
sins of the repentant sinner.
(See also Lev 15:31, Num. 19:20.)
In what
other ways could the earthly sanctuary become defiled?
Pss.
74:3-7; 79:1; Ezek. 23:37, 38.
In the Old Testament, God's temple was desecrated when foreign
armies came in and looted the temple treasures. Scripture says that God's
enemies also defiled the sanctuary by destroying it
(Ps. 79:1).
Yet, even
prior to the destruction of the temple, the Hebrews themselves defiled the
temple, not by their confessed sins but by setting up detestable things "in
the house which is called by my name, to pollute it"
(Jer 7:30; see also
Jer 32:34).
Thus, the Old Testament sanctuary could be defiled or polluted in dif-
ferent ways: (1) by the confessed sins of the people for atonement pur-
poses, (2) through the illegal contact of ceremonially unclean persons, (3)
through the desecration or destruction of the sanctuary by God's enemies,
and (4) by the Israelites themselves in setting up idols and foreign altars
in the temple. With this background in mind, let us now study Daniel 8.
Dwell a bit on this notion of defilement. What are some things that
you, perhaps, by your own actions, might be defiling? How do you
understand the concept of defilement? Does defilement always
have to be physical? If not, why not?
73
MONDAY
November 22
The Vision of the Ram and the Goat
(Dan.
8:1-8, 20-22).
Daniel 2 presented in broad outline the political kingdoms that would
dominate world history. Daniel 7 presented the same outline with differ-
ent symbols and introduced us to the political activities of the little-horn
power. In Daniel 8 we meet some of the kingdoms of Daniel 2 and 7
again, but the focus is on the religious activities of the little-horn power.
According to the angel interpreter, what is represented by the ram,
the goat, and the "great" horn that arises from the goat?
Dan. 8:20,
21.
Alexander the Great (symbolized by the horn) first drove the Persians
out of Asia Minor. Following his victories at Granicus (334 B.c.) and Issus
(333 B.c.), he marched his armies down through Syria, Phoenicia, and
Palestine to Egypt, taking time to destroy the kingdoms along the way,
including the great sea-power of the island city of Tyre (332-331 B.c.).
After defeating Egypt, he turned east and did not rest till he had reached
India. He marched his soldiers 10,000 miles in approximately ten years.
When he returned to Babylon he was only 32 years old, and the world was
at his feet. Yet, in 323
B.C.,
at the height of his glory, he died of fever and
exhaustion.
What
was symbolized by the four horns that in
vision Daniel saw replac-
ing
the notable horn?
Dan. 8:22.
Horns in Scripture, at times, represent political powers
(Dan. 8:21,
Zech. 1:18-21).
Daniel predicted that the empire of Greece would be
divided into four kingdoms—exactly what occurred. When Alexander
died, power passed to his generals; yet, as the generals began to fight
among themselves, the empire fell apart. The decisive battle among these
generals was fought at Ipsus in Phrygia (301 B.c.). The victors divided the
empire among themselves. Thus, the four horns represent the four king-
doms
(Dan. 8:22)
that arose from Alexander's empire: Ptolemy took
Egypt, Seleucus took Syria and the East, Lysimachus took Asia Minor,
and Cassander took Greece. In his explanation, Gabriel also stated that
these four kingdoms would not be as powerful as Alexander's kingdom
(vs. 22).
Look at how accurately Daniel predicted events that occurred
years, even centuries, after his death. How should prophecies like
this help increase our faith?
74
TUESDAY
November 23
The Rise of the Little Horn
Daniel 8:8, 9 says when the large horn was broken, "in place of it four
notable ones came up toward the four winds of heaven. And out of one of
them came a little horn"
(NKJTO.
Most commentators assume that the little horn came out of one of four
horns, but Hebrew grammar implies something else, that the "little-horn"
power came from one of "the winds of heaven," not from the four horns.
However, the last part of verse 8 says, "four notable ones came up
toward the four winds of heaven." Thus the phrase "the four winds of
heaven" is the nearest antecedent to "one of them;' not "the four horns."
The little horn, therefore comes out of one of the four winds (the direc-
tions of the compass) rather than from one of the four horns.
Furthermore, the little horn grows toward three geographic entities, "the
south," "the east;' and "the Glorious Land." This second activity of the
little horn suggests that the first activity, "the coming out," also belongs
to the geographic plane, the four points of the compass.
From history we know that the power that came after the four Grecian
empires was Rome, which arose from a point westward of these
empires.
Look
at the chart below. How do the parallels between the three chap-
ters help us see why Rome must be the little-horn power in Daniel 8?
Daniel 2
Daniel 7
Daniel 8
Babylon
Babylon
Media-Persia
Media-Persia
Media-Persia
Greece
Greece
Greece
Rome
Rome
Rome
The crucial point to remember is that, in Daniel, not a lot of distinction
is made between pagan and papal Rome. Both are viewed as one power.
This is seen clearly in Daniel 7, for instance, where the little horn (papal
Rome) that arises out of the fourth beast is still part of the fourth beast,
which was Rome, only in its pagan phase. The little-horn power in Daniel
8 arises after Greece and exists until the end time, when it is cut off with-
out hand
(Dan. 8:25).
Pagan Rome rose after Greece and still exists, now,
though, in the papal phase.
Take time to study the parallels presented above until you could
give someone a Bible study on this crucial topic.
75
WEDNESDAY
November 24
The Activity of the Little Horn
The power that followed the Grecian kingdoms in history was Rome,
pagan and then papal. The fact that prophecy says the little horn was to
become exceedingly great, in contrast to Media-Persia, which "became
great"
(Dan. 8:4, NKJV),
and Greece, which became "very great"
(vs. 8),
rules out the identification of the little horn with the Syrian king
Antiochus Epiphanes, who was not greater than either Media-Persia or
Greece. Rome—in both its pagan and papal phases—was. It's clear, how-
ever, that Daniel 8 focuses mostly on the papal phase.
Read
Daniel 8:9-12. Write down the activities of the little-horn power.
What do you think this is talking about?
Notice, first of all, the spiritual nature of the little horn's attack. He goes
after "the host of the heavens"
(vs. 9, NIV);
he magnifies himself against
"the Prince of the host"
(vs. 11, NIV),
and the "daily" is taken away.
Whatever else the little-horn power does, it certainly seems to be a spirit-
ual power doing things against God's truth. In fact, verse 12 says it cast
"the truth to the ground."
What
are some of the objects under attack by the little-horn power?
1.
The "Prince of the host!' In Joshua 5:14 the Prince is Christ. The
Prince of the host of God's people must be the One called " 'Messiah the
Prince' "
(Dan. 9:25, NKJTO, "
'Michael, your prince' "
(Dan. 10:21,
NIV),
and "Michael . . . , the great prince who stands watch over the sons
of your people"
(Dan. 12:1, NKJJO,
or Christ.
2.
The "daily." The Hebrew word
tamid
("continual!' "perpetual!' or
"daily") appears 103 times in the Old Testament. It is frequently used in
connection with the "daily" service in the sanctuary. This text shows that
Christ's daily ministry in the heavenly sanctuary is coming under attack
by the little horn.
3.
"The place of His sanctuary" There are two sanctuaries in Scripture.
The earthly
(Exod. 25:9, 40)
and the heavenly
(Heb. 8:1-6).
The Old
Testament sanctuary was destroyed in
A.D.
70. Yet, even at that time it was
not "His [God's] sanctuary" anymore
(Matt. 23:37-39; 27:50, 51).
The
only sanctuary functioning as "His sanctuary" at the time of the little horn
(the papacy) was the heavenly sanctuary. Thus, the attack of the little horn
is an attack on the heavenly sanctuary itself.
Attacks don't always have to be physical. By distorting something,
we can attack it, as well. Dwell on this idea in the context of the
week's lesson.
(See Dan. 8:12.)
76
THURSDAY
November 25
The Little Horn and the Daily
(Dan.
8:11, 12, 24,
25).
How
did the little horn take away the daily sacrifice
and cast down the
place of Christ's
sanctuary?
Dan. 8:11.
By placing the intercession for humans into the hands of the priests
through the confessional and by sacrificing Christ anew in every Mass,
the papacy has removed Christ's heavenly ministry from the thinking of
humanity.
Daniel
also saw that "an army was given over to the horn to oppose the
daily sacrifices; and he cast truth down to the ground"
(vs. 12, NKJTO.
What "army" was given over to the little horn
(Dan. 8:12)?
In the Old Testament, the sanctuary had an "army" of ministering Levites.
The little horn has its own army of ministers who serve the system.
"The sacrifice of Christ and the sacrifice of the Eucharist [Mass] are
one
single sacrifice. . . .
'In this divine sacrifice which is celebrated in
the Mass, the same Christ who offered himself once in a bloody man-
ner on the altar of the cross is contained and is offered in an unbloody
manner.'
"—Catechism of the Catholic Church
(New York: Doubleday,
1994), no. 1367, p. 381.
It is through this kind of teaching that the ministry of Christ in the heav-
enly sanctuary has been overthrown in the minds of many Christians and
its place effectively taken by misleading substitutes. Through the Mass
and the confessional, the minds of Christian believers are drawn away
from a continual dependence upon the mediatorial ministry of the Savior
in His sanctuary. By elaborate ceremonies, all in the name of Christ, the
ministry of Christ is obscured and lost sight of.
The complete forgiveness that Christ wants to give to those who put
their trust in His free and perfect righteousness has been usurped by a sys-
tem that, in effect, takes the place of Christ Himself. Instead of relying
directly on Christ and on what He has done for us, believers are taught to
depend upon a church as the vehicle through which everything that Christ
offers us is dispensed.
Imagine if you were taught that no matter what Jesus has done for
us, if you want the benefits, you must receive them only through the
mediation of the Adventist Church itself. In other words, all that
Christ has done for us comes to us only through the vehicle of the
church, which alone has the power to dispense God's saving grace.
Why must all Christians reject such a notion, not just for our
church but for any church?
77
FRIDAY
November 26
Further Study:
To understand better the issues of this week, here are
quotes, all taken from the new
Catechism of the Catholic Church.
In each
place where the word
Church
is used, replace it with
God
or with
Christ.
This should give us a better understanding of what's happening in Daniel
8. As you read these quotes, think of 2 Thessalonians 2:4.
"It is in the
Church
that 'the fullness of the means of salvation' has been
deposited."—Catechism
of the Catholic Church,
no. 824, emphasis sup-
plied.
"Basing itself on Scripture and Tradition, the Council teaches that the
Church,
a pilgrim now on earth, is necessary for salvation."—No. 846,
emphasis supplied.
"The
Church . . .
bears in herself the totality of the means of salva-
tion."—No. 868, emphasis supplied.
"There is no offense, however serious, that the
Church
cannot for-
give."—No. 982, emphasis supplied.
"Were there no forgiveness of sins in the
Church,
there would be no
hope of life to come or eternal liberation."—No. 983, emphasis supplied.
Discussion Questions:
0 Why must Seventh-day Adventists—in this ecumenical age,
when most churches work toward Christian unity—stand firm
on its view regarding the identity of the little horn?
0 It must be remembered that the word antichrist doesn't mean
merely "against Christ" but, in fact, means "in place of Christ."
With this definition in mind, go back over those statements
quoted above from the
Catechism of the Catholic Church.
What
conclusions must one, then, draw regarding Rome?
Summary:
The vision of the ram (Media-Persia) and the goat (Greece)
form the backdrop to the rise of the little-horn power (pagan and papal
Rome). The focus, however, is on the religious activities of the little horn.
By substituting the confessional and the Mass for Christ's ministry in
heaven, the little horn took away the daily and cast down or defiled the
place of His sanctuary.
78
INSIDE t0
Saying Yes to God
Agness Nhyama
I come from a family that worships gods of stone and wood. When my
elder sister began attending the Adventist church, my parents saw the posi-
tive changes in her life and permitted the rest of us to attend church too.
When we attended church, an hour's walk from our village, we stayed all
day.
Some people objected to Christians living in our village. When the vil-
lage elders told my father that we should not attend the Christian church,
my father told us to stop going. My sister was afraid to disobey my father
and stayed home to work on our family farm. But I got up early and went
to church. When I returned that evening, Father was angry. "If you are my
daughter, then do not disobey me," he said.
But the next Sabbath I again went to church. And when I returned home,
my father was waiting. "You said you are my daughter, but you do not
obey me," he said. "Leave this house. Go and find someone who will keep
you. You are no longer my daughter."
I stayed with my brother that night. But the next day my father sent for
me. "You can attend church as you like," he said.
I wanted to attend secondary school, but my parents objected. They
wanted me to marry and refused to pay my tuition. So I began selling lit-
erature to pay my way through school. They were so proud when I gradu-
ated; but when I told them I wanted to attend college, they thought I was
crazy!
I learned about Tanzania Adventist College and applied to attend. I have
sold books to pay my way through college. I was determined to learn as
much as I could about God's will for me.
Saying Yes to God has changed my life.
When I think of where I came from, the chal-
lenges God has brought me through, and the
joys I've experienced serving God, I do not
worry about my future. I know God has a
work for me to do. I love Him and want to
serve Him all of my life.
I pray that one day my parents will give
their lives to God. That will be the greatest
day for me!
Agness Nhyama (left) has recently completed her studies
at Tanzania Adventist College in Tanzania, East Africa.
Produced by the General Conference Sabbath School and Personal Ministries Dept. 111111
9
Email:gomission4gc.adyentist.org
-
LESSON 1
0
*November 27—December 3
The Sanctuary
Cleansed
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 8:9-14.
Memory Text:"
'How long will the vision be ... ?' And he said to
me, Tor two thousand three hundred days; then the sanctuary shall
be cleansed' "
(Daniel 8:13, 14, NKJV).
m
any Christians believe that Daniel 8 was fulfilled in the days of
the Syrian king Antiochus Epiphanes (second century B.c.)
whom they identify with the little horn. Some see this king also
as a type of a future antichrist. As Seventh-thy Adventists, we must force-
fully reject these interpretations for numerous reasons, one being that,
historically, Antiochus does not fit the description of the little-horn power
at all. Instead, on the basis of the historicist principle of interpretation,
which sees prophecy fulfilled throughout history (the interpretation that
the texts in Daniel themselves demand), we believe that Daniel 8:9-14
refers to the great controversy between Christ and Satan, in particular, the
spiritual battle between God's plan of salvation and the counterfeit system
of the little horn, all of which will end at the second coming of Christ.
The Week at a Glance:
Why does the sanctuary need cleans-
ing? Why must the 2,300 days be understood as prophetic time? Why
do we believe that the judgment in Daniel 7 is the same as the cleans-
ing of the sanctuary in Daniel 8? Why must the sanctuary depicted
in Daniel 8 be the sanctuary in heaven and not one on earth? What
happens when that sanctuary is cleansed?
*Study this week's lesson to prepare for Sabbath, December 4.
80
SUNDAY
November 28
The Old Testament Tabernacle
Is Cleansed
(Lev. 16:29-33).
The Old Testament—sacrificial service had two parts: the daily serv-
ice—and, once a year, the yearly service (the Day of Atonement). In the
daily, the priests every day presented the required burnt sacrifices. The
Israelites could then bring their own offerings, which—with priestly help
and under their supervision—would be sacrificed. By the daily service
throughout the year, the sins of the people of Israel were transferred to the
sanctuary, and it, thereby, became defiled.
Read
Leviticus 16:16, 19. What is being cleansed, and what is it being
cleansed from?
How
was the Old Testament sanctuary cleansed from the
defilement of
the sins of the people?
Lev. 16:15-19.
Once a year, on the Day of Atonement, a special ceremony cleansed the
sanctuary from the peoples' sins that had accumulated through the year.
On that day, the high priest first brought a sacrifice for himself and his
family. Then he cast lots over two goats—one for the Lord and one for
the scapegoat. Next, he killed the Lord's goat and carried its blood into
the Most Holy, where he sprinkled it on and before the mercy seat. On his
way out, he put blood on the horns of the altar of incense, as well as on
the altar of burnt offering. Through this ceremony, he cleansed the sanc-
tuary from the accumulated sins of the people.
What
was symbolized by the goat for the Lord?
Heb. 9:11, 12.
The Old Testament sacrifices were types (symbols) of the sacrifice of
Christ. When God looked at the altar in the old covenant, He did not see
the death of the animals. Rather, He saw the Lamb of God on the cross at
Golgotha, the bloody sacrifice of His Son, and on the basis of this atone-
ment He forgave the sinner. The Day of Atonement ritual is another
expression of how God saves His people on the basis of Christ's blood
shed for them.
Study the ritual in Leviticus 16. Notice the emphasis on blood. How
many times is blood mentioned in the chapter? What does that tell
us about how cleansing and forgiveness were accomplished?
See
also Matt. 26:28; 1 Pet. 1:18, 19; 1 John 1:7.
81
Daniel 8
Media-Persia
Greece
Pagan Rome
Papal Rome
Cleansing of the sanctuary
E
stroyed without hand
(Second Coming)
MONDAY
November 29
For Two Thousand Three Hundred Days
(Dan. 8:14).
Many interpret the 2,300 days as literal days and apply them to
Antiochus Epiphanes in the second century B.C., despite the fact that
Antiochus cannot be made to fit the 2,300 days, no matter how tor-
turously they contort the text. How can we show that the 2,300 days
mean 2,300 years and that the prophecy reaches a time period long
after Antiochus?
Though there are numerous proofs that the 2,300 days here mean
"years," today we will look at only two. (See Friday's section for more.)
First, Gabriel gives the prophecy an end-time interpretation, which
wouldn't fit if it applied to events that were fmished prior even to the birth
of Jesus.
Second, when we compare the historical events in Daniel 2, 7, and 8,
we find that all three chapters begin with the ancient kingdoms of
Babylon or Media-Persia and continue to the end:
Daniel 2
Babylon
Media-Persia
Greece
Pagan Rome
Papal Rome
1
(S
Stone cut out
without hand
econd Coming)
Daniel 7
Babylon
Media-Persia
Greece
Pagan Rome
Papal Rome
Judgment in heaven
Saints get the
kingdom
(Second Coming)
The parallelism between these chapters proves that Daniel 8 cannot
be limited to the second century a.c. For instance, the little-horn power
is "broken without hand"
(Dan. 8:25),
just as the stone that was "cut
out . . . without hands"
(Dan. 2:45);
both are end-time events. The
2,300 days, then, could hardly be literal and extend that far into the
future. Hence, the need to apply the day/year principle.
Then there's the parallel between the judgment in Daniel 7
(vs. 26),
which leads to the Second Coming and the cleansing of the sanctuary in
Daniel 8. Because they are the same event and because that judgment
occurs prior to the Second Coming, the cleansing of the sanctuary is also
an end-time event, something that it could not be if the 2,300 days were
literal.
82
TUESDAY
November 30
The Heavenly Sanctuary
(Heb. 8:1, 2).
Yesterday's study showed why the 2,300 days of Daniel 8:14 weren't
literal days, but years, which placed the cleansing of the sanctuary in the
end times. We proved this by showing that the cleansing of the sanctuary
was the same event as the pre-Advent judgment in Daniel 7.
Indeed, in Daniel 7—after the 1,260 years of dominance of the little
horn
the next great event is the judgment. In Daniel 8, after the attacks
of the little horn on God's people and on Christ and His sanctuary, the
next great event is the cleansing of the sanctuary at the end of the 2,300
years. The cleansing of the sanctuary in Daniel 8:14, therefore, is the
same event as the judgment in Daniel 7:9-14 (see the chart in previous
day's study).
Daniel 7
Daniel 8
Little horn
(vss. 24, 25)
Little horn
(vss. 9-12)
Judgment
(vs. 26)
Sanctuary cleansed
(vs. 14)
Take the time to study the above chart, and the chart from yester-
day, until you can see this crucial point: that the judgment in heaven
in Daniel 7 is the same thing as the cleansing of the sanctuary in
Daniel 8.
Two points need to be looked at here. First, we saw from lesson 8 that
the judgment in heaven in Daniel 7, which occurs after the 1,260 years,
is an event that comes down to the last few centuries. The judgment, then,
begins sometime in this time frame (remember, it's this judgment that
leads to the Second Coming). Second, because the cleansing of the sanc-
tuary is the same event, it, too, is something that has happened in more
recent times, as opposed to something prior to the life and death of Jesus
(which was when Antiochus Epiphanes had defiled the sanctuary in
Jerusalem).
Given
the time frame of the judgment, which occurs long after the
earthly temple was destroyed, what's the only possible sanctuary
being referred to here?
Heb. 8:1, 2.
The answer, of course, is the sanctuary in heaven; it couldn't be any
other one.
83
WEDNESDAY
December 1
How Long?
Read
Daniel 8:13, carefully. What question is being asked?
What's crucial to see in the question is that the word
concerning
or the
word
about
does not appear in the Hebrew, nor does Hebrew grammar
allow for it. Thus, the question isn't just about the activity of the little
horn. Instead, the question is about everything depicted in the chapter,
which includes the vision about the ram and the goat (Media-Persia and
Greece), as well as the activity of the little horn (pagan and papal Rome).
A literal translation would read, "How long the vision, the daily, and the
transgression of desolation to give the sanctuary and the host a tram-
pling?" In other words, the question only lists key events that happened
in the vision. In fact, the word for "vision" in verse 13 is
hazon,
which
deals with the ram and the goat; that is, Media-Persia and Greece.
The question, then, could be paraphrased this
way: How long will all
these things, from the rise ofMedia-Persia, the rise of Greece, and finally
to Rome's attack on Christ's heavenly ministry, be allowed to go on?
The answer, then, is that the sanctuary in heaven will be cleansed (or
that the judgment in heaven will sit) beginning at the end of the 2,300
years. And, of course, as a result of that judgment, the saints receive the
kingdom
(Dan. 7:26-28).
The crucial point to see is that prophecy covers all the events of the
chapter, which deal with the history of God's people from Media-Persia
until the end of the age.
How
does the parallel between the judgment in Daniel 7 and the cleans-
ing of the sanctuary in Daniel 8 help us to understand better both the
meaning of the judgment and the cleansing of the sanctuary?
Daniel 7 clearly shows that the pre-Advent judgment leads not only to
the demise of the little horn but to the vindication of the saints and the
establishment of God's kingdom. Daniel 8 introduces the heavenly sanc-
tuary into the judgment equation, showing that the judgment in heaven
parallels the cleansing of the heavenly sanctuary. Indeed, the cleansing of
the heavenly sanctuary from the sins of the faithful corresponds to the
cleansing of the Mosaic tabernacle on the Day of Atonement once each
year
(Lev 16:30),
which was also a day of judgment. At the same time, the
judgment scene helps us see the cleansing of the sanctuary in the terms of
the final judgment. Together, both reveal not only the reality of the heav-
enly judgment but the centrality of the sanctuary to that judgment.
84
THURSDAY
December 2
The Sanctuary Shall Be Cleansed
Daniel 8:14 says that the sanctuary needs to be cleansed. Why?
In previous lessons, we learned that both the little horn and the saints
defile the heavenly sanctuary.
1.
In the Old Testament, the enemies of God's people could defile the
sanctuary by destroying it
(Pss. 74:3-7, 79:1).
In Daniel 8:11 the little
horn symbolically casts down the place of the sanctuary and thereby also
profanes it.
2.
In the Old Testament, the sins of the people defiled the sanctuary
here on earth through illegal contact
(Lev 16:16; 20:3; Ezek. 23:37, 38).
3.
In the Old as well as in New Testament times, confessed sins also
defiled the heavenly sanctuary for the purpose of atonement, of which
the earthly sanctuary was but a shadow.
Thus, the cleansing of the sanctuary deals with two issues here: the
vindication of God's people and the demise of the little horn. In the judg-
ment, the little-horn power is destroyed, and the saints—whose sins have
been forgiven by the blood of Jesus—stand vindicated, thus receiving the
eternal kingdom, as shown in Daniel 7.
Daniel 7 and 8 reveal what we talked about earlier: Judgment involved
not only the vindication of the righteous but the punishment of the
wicked. This concept helps explain the prevalence of the little horn in
these prophecies. The judgment in favor of the saints leads to the demise
of the little-horn power.
What is the importance of the doctrine of the pre-Advent judgment?
1.
Its historical importance lies in the fact that it provides an explana-
tion for the disappointment in 1844. The recognition that Jesus in 1844
began the second phase of His ministry in heaven explained why He did
not come to this earth on October 22, 1844
(Rev 10:9, 10).
2.
It is theologically important in the sense that the pre-Advent judg-
ment serves as the fmal review for the lives of those who will enter the
kingdom. From time to time some of these saints have been adjudged
guilty of various crimes by earthly tribunals when actually they were
serving God and man faithfully. In the pre-Advent judgment these unjust
sentences by earthly courts will be reversed by the court of heaven. In this
way God will vindicate His saints.
3.
Finally, through the pre-Advent judgment, the righteousness, justice,
and mercy of God will be proclaimed throughout the universe
(Rev
15:3,
4).
Thus, the character of God, which has been in dispute through the con-
troversy with Satan, will be vindicated
(Rom. 3:4).
85
FRIDAY
December 3
Further Study:
More reasons the 2,300 days of Daniel 8:14 demand
the day/year principle:
1.
The vision itself is symbolic, not literal. Daniel 8 is not about rams,
goats, and little horns. These are symbols. Thus, the time frame given
in it should be viewed as symbolic, as well.
2.
The expression " '2,300 evenings and mornings' "
(N1V)
is not a com-
mon way to express time, evidence that a literal time is not meant.
3.
As shown on Wednesday, the question in verse 13 was about everything
in the vision, which included Media-Persia, Greece, and the activity of
Rome (pagan and papal), an expanse of time covering thousands of
years. The 2,300 days, if taken literally, span just over six years, an
impossibility considering the events involved in the question. The only
way, then, to make sense of the answer in the context of the question is
if the day/year principle were applied to the 2,300 days. Only such a
great length of time ever could begin to cover the events depicted.
Discussion Question:
In Daniel 8:14, the Hebrew word for "cleansed"
(nisdaq)
comes
from a common Old Testament word meaning "to be right," "to
be righteous." This refers, first of all, to cleansing of the heavenly
sanctuary from the sins of God's people, but it also addresses the
restoration of the truth about Christ's ministry in the heavenly
sanctuary. That which was symbolically cast down—the daily
sacrifice, the truth, and the place of His sanctuary—will be
restored at the end of the 2,300 years. Through the proclamation
of Christ's high-priestly ministry in heaven in the first angel's
message
(Rev 14:7),
the truth about God's intercessory ministry
in heaven, which for centuries was obscured through the confes-
sional and the Mass, has again been restored. Discuss the impli-
cations of this understanding in light of our mission and message
as Seventh-day Adventists.
Summary:
Chapters 7 and 8 of Daniel enhance each other, revealing to
us not only the reality of the pre-Advent judgment but how that judgment
is directly linked to the work of Christ as our High Priest in the heavenly
sanctuary. When the sanctuary is cleansed, not only is evil eradicated but
God's people are vindicated, and truth is restored. Clearly we are dealing
with an event of stupendous importance.
86
INSIDES
tOry
J. H. Zachary
Alex Schlussler was born into a conservative Jewish family, but he did
not practice his Jewish faith. Just before his 30th birthday Alex decided
that his life was going in the wrong direction; he needed God. He began
attending a Messianic synagogue, where he eventually filled leadership
positions. But Alex felt hungry for a deeper knowledge of God.
Some Protestants encouraged him to enroll in a Protestant Bible semi-
nary, where he eventually earned a degree in pastoral ministry. Upon grad-
uation he became an associate pastor of a large Protestant church. There
he helped plant several new churches. While he enjoyed his work, he
missed his Hebrew roots. Over the months his burden for his Jewish her-
itage grew.
He and his wife started a Messianic synagogue. It was good to sing the
Hebrew songs, preach from the Torah, and use his knowledge of Hebrew.
Then during a vacation to Florida, Alex and his wife decided to return to
their native state. They resigned their jobs, sold their home, and moved
back to Florida.
One day a friend invited Alex and his wife to attend the Adventist syn-
agogue in town. Alex new nothing about Seventh-day Adventists, but he
accepted the invitation. He was thrilled to learn that there were Christians
who loved the Sabbath, followed God's Ten Commandments, and prac-
ticed the same dietary guidelines that Jews hold dear. Alex and his wife
joined the Bible class and eventually were baptized.
"I was thrilled to learn that Adventists follow the Bible teachings about
death and the second advent while rejecting the secret rapture," Alex said.
"We have found a people who truly follow the Scriptures. I did not go
looking for Jesus," Alex smiles. "But when
my life was crumbling, Yeshua [Jesus] came
looking for me. I was deeply touched when I
read the New Testament record of Jesus weep-
ing over Jerusalem. This presents a very dif-
ferent picture of the Messiah than any notions
I had ever heard. We have found God, and best
of all, we have found Jesus. I know that I am
home, at last!"
Alex (left) leads the music ministry in the Adventist syna-
gogue he attends in Port Richey, Florida. H. Zachary
was coordinator of international evangelism for The
Quiet Hour.
Produced by the General Conference Sabbath School and Personal Ministries Dept.
Email:gomission@gc.adventist.org
Home at Last!
LESSON 11
*December 4-10
God's Timetable
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 9.
Memory Text:
"And this whole land shall be a desolation, and an
astonishment; and these nations shall serve the king of Babylon sev-
enty years"
(Jeremiah 25:11).
D
aniel, though "greatly beloved"
(vs. 23)
in heaven, identifies him-
self with his sinful people and asks God to bless them. He inter-
cedes with the Lord for his countrymen still in Babylon.
While Daniel is praying, Gabriel appears and delivers what has been
called "the crown jewels" of Old Testament prophecy. Sir Isaac Newton
described Daniel 9:24-27 as "the foundation stone of the Christian reli-
gion," because it predicted almost five hundred years in advance not only
the time at which the Messiah would appear but also the duration of His
public ministry, as well as His atoning death for sin.
In studying this chapter, it is important to remember the links between
Daniel 8 and 9. (1) The same angel revisits Daniel
(Dan. 9:21).
(2) Daniel
recalls the former vision
(vs. 21).
(3) The command to Gabriel in Daniel
8:16 to give Daniel understanding of the vision is repeated in Daniel 9:23.
(4) The time element not explained in Daniel 8 is now the topic of Daniel
9:24-27.
The Week at a Glance:
What is the essence of Daniel's
prayer? How does Gabriel link what he says to Daniel with the pre-
vious chapter? Why is the day/year principle operating here? What
is the starting date for the decree? What is the 70-week prophecy all
about? What did Jesus accomplish for us at the Cross?
*Study this week's lesson to prepare for Sabbath, December 11.
88
SUNDAY
December 5
Daniel's Prayer
(Dan. 9:1-19).
The first year of Darius was the year 539/538 B.c. Ten years had passed
since the vision of chapter 8. During that time, Babylon, the conqueror of
Israel, had fallen to the Medo-Persians, but the Jews were still in exile in
Babylon.
Read
through Daniel's prayer. Where are all the places in the prayer
where we can see the need for obedience? As you read, keep in mind
James 2:9 and 1 John 3:4. What does this prayer also tell us about
the fruits of disobedience? Is disobedience any less serious today than
it was in Daniel's time?
One thing that comes through clearly in Daniel's prayer is that Daniel
made no attempt to excuse or hide the sins of his people. His confession
didn't seem to water down anything; he expressed it as it was. In fact, the
chapter is filled with various Hebrew verbs, all denoting different kinds
of sin and rebellion. There's an important lesson there for us regarding
our prayer life: We must never downplay the seriousness of sin. Hell will
be filled with those who did.
If you
read Daniel's prayer, you will see that he is asking earnestly for
God's mercy for His people. Does he express anything at all that
would indicate that God's people deserve this mercy? If not, on what
basis does he ask God for it?
Daniel has nothing to offer the Lord for His mercy and forgiveness.
All he can do is plead for it "for the Lord's sake"
(Dan. 9:17),
or because
of the Lord's "righteousness"
(vs. 16).
This reminds us of Ellen White's
words that "our great need is our only claim on God's mercy."—The
Desire of Ages,
p. 317. We have, as sinners, nothing to commend us to
God. Our only hope is in mercy and grace, as revealed to us at the Cross.
Here, and here alone, is our only hope, that which Christ has wrought
out for us by His life and then His death. If we could earn God's mercy,
or God's grace, in any way, then Christ wouldn't have had to die in order
to save us. We could have worked our way out of the sentence of eternal
destruction. His death proves our utter inability to do anything to save
ourselves.
Keeping in mind the above paragraph, go back through Daniel's
prayer. In what ways do you see the gospel expressed there?
89
MONDAY
December 6
A Heavenly Visitor
(Dan. 9:20-24).
Before Daniel finishes his prayer, the Lord sends an answer. The angel
Gabriel, whom Daniel calls "the man Gabriel"
(vs. 21, NKJI9
because he
appeared in human form, makes a second visit to Daniel. He first
appeared to him ten years earlier, in Daniel 8:16.
What
was Gabriel's mission at this time?
Dan. 9:22, 23.
When Gabriel says in verse 23, " 'Consider the matter, and understand
the vision' "
(NK.110,
he does not use the general word
chazon,
which
refers to the vision as a whole, as in Daniel 8:1, 13 and in Daniel 9:21.
Instead, he uses the verb
mareh,
which is used specifically for the vision
of the 2,300 days—the only part of chapter 8 that Daniel did not under-
stand. In chapter 8, Gabriel tells Daniel specifically that the vision, the
mareh,
of the 2,300 days was "true"
(Dan. 8:26),
but Daniel says that he
didn't understand that
mareh (vs. 27);
that is, the
mareh
about the 2,300
days. An Orthodox Jewish commentary—referring to Gabriel's words in
Daniel 9:23, NICIV, "understand the vision [march]"—points right back
to Daniel 8:14, saying that "this refers to Daniel's vision in chapter 8 in
which the part which disturbed him so (v. 14) is characterized in vs. 16-
26 as a [mareh]."—Hersh Goldwurm,
Daniel
(New York: Mesorah
Publications, Ltd., 1979), p. 258.
"Seventy weeks
are determined for your people and for your
holy city"
(Dan. 9:24).
How long a time period is indicated through
the seventy weeks, and what does the phrase "seventy weeks are
determined for your people" mean?
What we have here is more internal proof of the day/year principle. The
command to restore and rebuild Jerusalem occurred many centuries
before Christ. If taken as literal time, 70 weeks is just a year and a few
months, hardly enough time to reach down to Jesus. Application, how-
ever, of the day/year principle solves the problem: It covers the time span
from the rebuilding of the city to the first advent of Jesus. In short, Jesus
proves the validity of the day/year principle.
Meanwhile, the root meaning of the Hebrew word
chatak,
here trans-
lated "determined," is "to cut" or "divide." The extended meaning is "to
determine" or "allot to." This is the only occurrence of this root in the
Hebrew Bible, though it appears in later Jewish writings predominantly
as "to cut off."
90
TUESDAY
December 7
The Purpose of the 70 Weeks
(Dan. 9:24).
What
was to be accomplished in the 490-year period?
Dan. 9:24.
Six purposes are mentioned in this verse. They describe primarily the
results of Christ's life and work here on earth:
1.
To finish the transgression.
Transgression refers to the break in rela-
tionship between God and humankind. Through His sacrifice on the
cross, Jesus brought to an end the broken relationship and restored us to
God.
2.
To make an end of sins.
Gabriel here announces that the Messiah
would take care of humankind's failures. He would take their sins on
Himself and thereby make an end of them.
3.
To make reconciliation for iniquity.
"Iniquity" is sin as in a perver-
sion of what is right. Through the atoning sacrifice on the cross, Jesus
Christ took care of sin in all its forms.
4.
To bring in everlasting righteousness.
Through the Fall, humanity
has become unrighteous. The Messiah, says Gabriel, will bring in a right-
eousness from God that will be everlasting for those who make it their
own through faith that results in obedience.
5.
To seal up vision and prophecy.
The idea of sealing here doesn't
mean "in the sense of 'shutting up,' but of 'confirming,' or 'ratifying.' The
fulfillment of the predictions connected with the first coming of the
Messiah at the time specified in the prophecy gives assurance that the
other features of the prophecy, notably the 2300 prophetic days, will be
as precisely fulfilled."—The
SDA Bible Commentary,
vol. 4, p. 852.
6.
To anoint the Most Holy.
Temples were anointed to inaugurate their
services
(see Exod. 40:9).
The anointing foretold in this verse points to
the inauguration of Christ's priestly ministry in the heavenly temple after
His ascension
(Heb. 9:21).
Thus, what we see here is clearly a prophecy, not only about the time
of Jesus but about what His work will accomplish. And though this is a
prophecy about His first coming, and though this prophecy applies in a
direct manner to the Jewish nation as a whole, it gives inklings of the
Second Coming, as well, because all that Jesus did at the First Coming
finds its ultimate fulfillment in the Second. Perhaps that's also why this
prophecy is so clearly tied to the cleansing of the sanctuary, an event that
leads directly to the second coming of Christ.
Look up the texts below, in light of this prophecy regarding the
Cross. What do they, along with Daniel 9:24, teach us about what
Jesus has done for us at Calvary? After reading all the texts, write
out a paragraph that explains what Christ did for us.
Isa. 53:5;
Rom. 5:11, 17; 2 Cor 5:19; Phil. 3:9; Heb. 2:9.
91
WEDNESDAY
December 8
Messiah the Prince
(Dan. 9:25).
Daniel 9:25 states that from the " 'decree to restore and rebuild
Jerusalem until Messiah the Prince' "
(NASB)
would be 69 weeks, or
483 years. What date do we apply to this decree, and why?
Various dates have been given for this decree, including 538
B.C.,
520
B.C.,
and 457
B.C.
Let's look quickly at all three.
For starters, suppose someone were to accept the 538
B.C.
date as the
starting point. From the command to restore and rebuild Jerusalem (538
B.C.) unto Messiah the Prince, Jesus, would be 483 years (we're using the
day/year principle, because the text demands it). Going 483 years from
538 B.C. reaches to what? 55
B.C.—a
date that in no way fits the time of
Christ's earthly ministry.
Try 520
B.C.
If that's the starting point of the decree, and we go 483 years
later, what date do we arrive at, and why is that date unworkable?
If, however, we go with the 457
B.C.
date, the numbers bring us right to
the time of Christ. This decree was given by Artaxerxes I, and it provided
for the restoration of complete civil, judicial, and religious authority of
Jews in their homeland
(see Ezra 7:11-28).
It's obvious that both the Jews and their enemies understood the decree
to mean the rebuilding of the city. In Ezra 4:7-13 (the events in Ezra are
not in chronological order), a group of Persian officers wrote to King
Artaxerxes, complaining about the Jews who were rebuilding Jerusalem.
In the letter, they stated two important points: (1) that the city was being
rebuilt
(Ezra 4:12)
and that (2) the Jews who were rebuilding had come
there because of the king. Said the letter, "the Jews which came
up from
thee
to us are come unto Jerusalem, building the rebellious and the bad
city"
(vs. 12, emphasis supplied).
In other words, the Jews who were
rebuilding the city had come there because of King Artaxerxes, and the
only decree issued by the king that sent the Jews back to Jerusalem was
issued in the seventh year of his reign, the one shown in Ezra 7, a date
that can be established as 457
B.C.
Starting with year 457 B.c., what date will you come to 483 years
later? (Remember: There is no such thing as
"A.D.
zero"! so, when
you reach zero in the time line of history, continue counting from
A.D.
1.) Answer: A.D. 27. Why is 457
B.C.
the only date that works?
Dwell on this amazing prophecy. It would be equivalent to some-
one in the time of Martin Luther predicting the exact year
Gerhard Schroder would be elected chancellor of Germany. What
does this prophecy tell us about the power of God?
92
i
7 weeks
49 years
Daniel 9
538/
537 B.C.
THURSDAY
December 9
"In the Midst of the Week"
(Dan.
9:24-27).
Review the 70-week prophecy of Daniel 9:24-27. Look at the chart
below while you study:
70 WEEKS-490 YEARS
1 week
62 weeks-434 years
7 years
457
408
B.C.
A.D.
27
31
34
From the " 'command to restore and build Jerusalem' " (457 B.c.) to
" 'Messiah the Prince' "
(vs. 25, NKTO
was 483 years, or 69 weeks
(7 weeks and 62 weeks;
see verse 25).
This comes out to
A.D.
27 (elimi-
nate the year zero, which will extend the number one year later), when
Jesus began His earthly ministry.
Thus, this covers 69 of the 70 weeks. All that remains is the 70th week,
the final seven years.
Meanwhile, in
A.D.
31, "in the midst of the [last] week," Jesus died, and
the veil in the temple was torn in two from top to bottom
(Matt. 27:50,
51),
indicating the end of the earthly ceremonial system. All those count-
less animal sacrifices for all those long centuries, from Adam and Eve
onward, now found their complete fulfillment in Jesus
(Heb. 10:4).
Here,
in human flesh, the Lord took upon Himself the sins of the world, in order
that every human being, no matter how sinful, could find forgiveness,
healing, and the promise of eternal life
(Rom. 6:23, 1 John 5:11).
The prophecy says that the Messiah will "confirm the covenant with
many for one week." What does that mean, and when does it end?
Our basic understanding of this, the end of the final week, is the
covenant relationship between the Lord and national Israel. After that
week (which comes to
A.D.
34, and which we tie to the stoning of Stephen
in Acts 7), the new covenant promises
(Jer 31:31-34)
went to the church,
which—composed of Jews (the natural branch) and Gentiles (the wild
branch)—became an extension of Israel
(Rom. 11:17-21)
and continued
with the work of teaching the world about the true God, the Creator and
Redeemer.
The prophecy
(vs. 26)
says that the Messiah shall be cut off, but
"not for himself." For whom, then, was He "cut off," and how does
that answer capture the essence of the gospel?
93
FRIDAY
December 10
Further Study:
Read the chapter entitled "The Kingdom of God Is
at Hand" in Ellen G. White,
The Desire ofAges,
pp. 231-235.
In Daniel 8, the only part of the vision that Daniel didn't understand
was the
mareh
of the 2,300 days
(vss. 26, 27).
In Daniel 9, the same angel
interpreter who appeared to him in Daniel 8
(vs. 16)
appears to him again
(Dan. 9:21)
and promises to give him "skill and understanding"
(vs. 22).
The last time Daniel needed skill and understanding was in regard to the
mareh
of the 2,300 days
(Dan. 8:26, 27).
Gabriel, then, in Daniel 9:23
says to Daniel: "consider the
[mareh]
"—obviously the
mareh
of the
2,300 days that he didn't understand. The
mareh,
of course, was a time
prophecy, and the first thing that Gabriel gives to Daniel is another time
prophecy, one that is
457 B.C.
A.D. 27
A.D. 34
"cut off" Cut off from
A.D. 31
what? Obviously the
A.D.
1844
larger time prophecy,
the
mareh
of the 2,300
days.
Thus, we have two
time prophecies placed
closely together, one
larger than the other
and the smaller "cut
off" from the larger.
With the starting
point given in the
decree to restore and
rebuild Jerusalem in 457
B.C.,
we arrive 2,300 years later at 1844.
Discussion Question:
We saw in lesson 8 that the judgment scene in Daniel 7 (which is
the same thing as the cleansing of the sanctuary in Daniel 8)
came after the 1,260-year period of the little-horn persecution.
Because the little horn first came to prominence in the sixth cen-
tury, 1,260 years would come to the late eighteenth or early nine-
teenth century. The judgment would begin after that. How do
these numbers fit in with the date 1844, arrived at from Daniel 8
and 9? How does the answer help confirm that our understand-
ing of the prophecy is correct?
Summary:
Daniel in his prayer identified himself with his people and
petitioned God for them. In response God sent the angel Gabriel, who
explained to Daniel that the Messiah would come at a specified time to
reconcile humanity with God. How interesting, too, that this—the most
crucial prophecy concerning Jesus—is just part of the larger prophecy,
the one about the 2,300 years.
94
•
457 B.C. Persian King Artaxerxes commands rebuilding of
Jerusalem (Daniel 9:25, Ezra 7:11-16).
•
A.D. 27 Baptism of Jesus; Jesus begins to preach and teach.
•
A.D. 31
Messiah "cut off in the midst of the week" after 3}
years. of ministry (Daniel 9:26, 27; Matthew 27:60, 61;
Mark 16:33-39.
•
A.D. 34
Stoning of Stephen; Gospel introduced to the Gentiles
(Daniel 9:34, Acts 7:54-60, 9:15.
•
A.D. 1844 End of the 2,300-year prophecy; investigative judgment
begins.
Newspaper Editor
Finds Peace
INSIDES
tor)/
Ch. Victor Sam
Abanidas (AH-bah-nee-DAHS) bounced along in the bus from Calcutta
to Arambagh (AH-ram-BAHG), India, enjoying the passing scenery.
Suddenly, he had an impression that the bus was going to be involved in an
accident. He closed his eyes and prayed, "Lord Jesus, please protect us."
Minutes later the bus collided with another vehicle, throwing passen-
gers out of their seats. When all the passengers were safely out of the bus,
Abanidas looked at the weeping, bleeding passengers. Everyone had been
hurt except him. He was the only one without a single scratch, cut, bruise,
or broken bone. Abanidas whispered a prayer of thanks to the Lord, who
had saved him, the God he had just come to know and love a few months
earlier.
Abanidas was a newspaper editor living in a village about one hundred
kilometers (60 miles) north of Calcutta, India. For 32 years he had been a
teacher; then he settled down to the quieter life of an editor. However, the
change of job did not bring him the peace and satisfaction that he had
expected.
"I had many severe difficulties in my life," says Abanidas. "I had fam-
ily problems, village problems, political problems, and work problems. I
could find no solution to my problems and was in deep distress of mind. I
had hoped to find peace, but it eluded me. I felt adrift in an ocean of
despair with no hope for the future."
It was at this time that Abanidas discovered a small group of people
worshiping in a nearby house each Saturday morning. He noticed that the
worshipers seemed to have a peace about them that he was longing to find
for his own life. He began to attend and to listen to the teachings of the
Bible.
"Finally, in God's Word I found the peace and solution to all of my prob-
lems," Abanidas testifies. "I found salvation and forgiveness in Jesus
Christ. I decided to keep the Sabbath, be baptized, and to prepare for
Christ's coming." He was baptized with some 2,000 other new believers in
a mass baptism in Calcutta in 1999.
Shortly after his baptism, Abanidas felt called to serve God full time. He
resigned his job to become a Global Mission pioneer, and today he is help-
ing others find the peace that he had searched for, the peace that only Jesus
Christ can bring.
Ch. Victor Sam is director of the South Bengal Region, in Calcutta, India.
Produced by the General Conference Sabbath School and Personal Ministries Dept. _
Email:gomission@gc.adventist.org
9.
LESSON
12
*December 11-17
When Kings
Go
to
War
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 10 and 11.
Memory Text:"
'Hear now My words: If there is a prophet among
you, I, the Lord, make Myself known to him in a vision; I speak to
him in a dream"
(Numbers 12:6, NKJTO.
D
aniel 10-12 forms a unit with three elements. The first part is
chapter
10,
the second part is the vision proper in 11:2-12:4, and
the third
(Dan. 12:5-13)
concludes not only the chapter but the
book of Daniel. The last vision given to Daniel occurred two years after
the return of the Jews from Babylon. In this vision, God lifted the veil of
history and showed Daniel some realities of the unseen world
the
conflict between the forces of good and evil. Revelation 12:7-9 reveals a
similar picture: Michael and His angels fighting the prince of evil and his
angels. Yet, the outcome in both books is the same—Michael, the great
Prince, overcomes Satan and delivers His people, those "found written in
the book"
(Dan. 12:1).
This, the last vision of Daniel, covers basically the same ground in his-
tory as chapters 2, 7, and 8, while giving us a glimpse of the great con-
troversy being played out behind the scenes of human history.
The Week at a Glance:
What happens to Daniel in the
beginning of chapter 10? What does Daniel mean when he talks
about "the latter days"? How is the great controversy revealed in
these texts? How does Daniel 11 parallel Daniel 2, 7, and 8? What
texts reveal the role of Rome as depicted in these chapters? What is
the "abomination of desolation" referred to in the book of Daniel?
*Study this week's lesson to prepare for Sabbath, December 18.
96
SUNDAY
December 12
Daniel in Vision
(Dan. 10:1-9).
At the
beginning of this chapter, Daniel has been mourning and fast-
ing for three weeks
(vss. 2, 3).
Why?
Though no apparent reason is given in the chapter itself, the historical
circumstances in Palestine at the time may yield answers. The third year
of Cyrus (535 B.c.) was most likely when opposition was incited by the
Samaritans against the Jews, as recorded in Ezra 4:1-5. Daniel must have
heard about the opposition of the Samaritans, and he fasted and prayed
for his people in Palestine.
"I lifted my eyes and looked, and behold, a certain man clothed in
linen"
(Dan. 10:5, NKIV).
A day vision is here distinguished from a night
vision or prophetic dream such as Daniel records in chapter 7.
What
were the physical effects of the vision on Daniel and his
compan-
ions?
Dan.
10:8, 9, 17.
The effect of the vision on Daniel's companions was the same as when
Jesus appeared to Saul on the Damascus road
(Acts 9:3-7).
The physical
effects on the prophet himself were similar to that of the apostle John
(Rev 1:17).
He was in a trance, like Peter
(Acts 10:9-11)
and Paul
(2 Cor
12:1, 2),
unconscious of his immediate surroundings for the duration of
the vision. His attention was so fully absorbed in the things he was shown
that he seemed to take part in them
(Dan. 12:5-9).
Compare Daniel's experience with Ellen G. White's: "Sometimes
while I was in vision, my friends would approach me, and exclaim, 'Why,
she does not breathe!' Placing a mirror before my lips, they found that no
moisture gathered on the glass. It was while there was no sign of any
breathing that I kept talking of the things that were being presented before
me. These messages were thus given to substantiate the faith of all, that
in these last days we might have confidence in the Spirit of Prophecy?'
—Selected Messages,
vol. 3, pp. 38, 39.
"The testimonies either bear the signet of God or that of Satan. A good
tree cannot bring forth corrupt fruit, neither can a corrupt tree bring forth
good fruit. By their fruit ye shall know them."—Ellen G. White,
Testimonies for the Church,
vol. 5, p. 98.
Suppose someone were to arise in our midst today, having visions
and manifestations similar to what happened to Daniel, Ellen
White, and other prophets. How should we approach this person
and his or her claims?
97
MONDAY
December 13
The Latter Days
(Dan. 10:14).
66
'Now
I have come to make you understand what will happen to your
people in the latter days' "
(Dan. 10:14, NKJV).
What were the "latter
days" for Daniel?
A study of the twelve Old Testament references to the
latter days
out-
side of the book of Daniel shows that the expression
latter days
can refer
to various time periods in history. In Genesis 49:1, NRSV, where the
phrase appears for the first time, Jacob says to his sons: " 'Gather around,
that I may tell you what will happen to you in days to come.."' Here Jacob,
at the end of his life, looks into the future, and under prophetic inspira-
tion he predicts major developments in the history of his sons and their
descendants. He sees them settled in Canaan, notes the two leading and
prominent figures in their history—Judah on the one hand
(vs. 8)
and
Joseph or Ephraim on the other
(vs. 22)
and predicts that the Messiah will
come from the tribe of Judah
(vs. 10).
Because Jacob is primarily describ-
ing the future history of his descendants; that is, Israel, the latter days
refer to the future that began with the conquest of Canaan and continued
until the first advent of Christ.
In Deuteronomy 31:29, Moses predicts that after his death the children
of Israel would become utterly corrupt and that evil would befall them in
" 'the latter days.' " This prophecy was fulfilled in the time of the judges
(Judg. 2:11-16)
and kings
(Jer 7:28-34),
when
Israel repeatedly aposta-
tized on a large scale. Hence, "the latter days" in this text were the times
of the judges and kings. In Jeremiah 23:20 and 30:24 the phrase refers to
the time of the fall of Jerusalem in 586
B.C.
In Jeremiah 48:47 and 49:39 the time of the Persian restoration is in
view. In other texts—notably Isaiah 2:2, Micah 4:1, and Hosea 3:5—the
time of the Messianic kingdom is referred to as "the latter days."
Thus, "the latter days" in the Old Testament outside the book of
Daniel can refer to: (a) a specific future period in the history of Israel
(Deut. 4:30, 31:29, Jer 23:20, 30:24, 48:47, 49:39);
(b) the future his-
tory of Israel beginning with the conquest
(Gen. 49:1)
or the monarchy
(Num. 24:14)
and reaching down to the time of the Messiah; and (c) the
Messianic age
(Isa. 2:2, Hos. 3:5, Mic. 4:1)
or the time immediately
preceding it
(Ezek. 38:16).
In Daniel 10, "the latter days" refers to the future, which began at the
time of Daniel and ends with the second advent of Christ. We know this,
because many of the prophecies, such as Daniel 2 and 7, unambiguously
extend to the end of this present world.
What does it mean to be living in the "latter days"? What danger
is
there of hearing that phrase so much that it loses any meaning
for us?
98
TUESDAY
December 14
The Great Controversy
(Dan. 10:12, 13, 20, 21).
Read
Daniel 10:13. What kind of battle is it describing? Where is this
battle taking place? What forces are involved?
"While Satan was striving to influence the highest powers in the king-
dom of Medo-Persia to show disfavor to God's people, angels worked in
behalf of the exiles. The controversy was one in which all heaven was
interested. Through the prophet Daniel we are given a glimpse of this
mighty struggle between the forces of good and the forces of evil. For
three weeks Gabriel wrestled with the powers of darkness, seeking to
counteract the influences at work on the mind of Cyrus; and before the
contest closed, Christ Himself came to Gabriel's aid."—Ellen G. White,
Prophets and Kings,
pp. 571, 572.
Who
is the "prince" of the kingdom of Persia
(vs. 13)?
See Ephesians 6:12
for some help. Contrast the prince of the kingdom of Persia with the
Prince in Daniel 10:21. Who is the Prince depicted there?
As we see here in Daniel 10, although Satan and Christ were moving
upon the mind of the Persian king, neither could force him. Human free
will—though one of the greatest gifts we have been given—has come
with a terrible price: Jesus on the cross. If we didn't have free will, we
couldn't have sinned, and if we didn't sin, there would have been no
Cross, because there would have been no need for it. Thus, in many ways,
the Cross is the greatest example not only of the reality of human free will
but of the consequences of our abuse of that free will. How crucial, then,
that we do everything in our power to keep our will on the side of Christ
and His holy law.
The bottom line is that we are all, indeed, in the midst of the great con-
troversy. Which side we wind up on, and which "prince" we ally our-
selves with, is, in the end, our own choice and no one else's.
If the veil between the seen and the unseen were pulled aside, what
do you think you would see going on around you? Imagine the bat-
tle for your soul that's going on right now. What can you do to help
place yourself securely on the winning side?
99
WEDNESDAY
December 15
Kings From the North and the South
(Dan.
11:1-28).
The visions in Daniel 2, 7, and 8 mention a succession of kingdoms
from the Babylonian kingdom to the kingdom of God at the end of time.
We should expect, then, that the last vision in Daniel
(11:1-12:4)—which
also deals with a succession of political kingdoms—would cover approxi-
mately the same time span as the previous visions.
Which
kingdoms are mentioned in Daniel 11:1-4?
See also Dan. 8:2-22.
Daniel 11
has brought out a variety of interpretations, even within our
own church. Most modern interpreters see the wars between the succes-
sors of Alexander the Great in this chapter. Though there is certainly some
of this fighting referred to in the verses immediately following Daniel
11:1-4, it cannot be (as we will discover) the subject of the whole chap-
ter.
Verse
22 mentions a king who shall break the "prince of the covenant."
Who is the "prince of the covenant" according to Scripture, and what
is the meaning of His being broken?
See Dan. 9:25-27.
In Daniel 9:25-27 Messiah the Prince confirms the covenant, which
God established with Israel on Mount Sinai. Isaiah calls the Messiah
"Prince of Peace"
(Isa. 9:6),
and Daniel refers to Michael as "the great
prince"
(Dan. 12:1).
"The prince of the covenant," then, is the Messiah,
Jesus. What we have here, in verse 21, is a reference to Jesus' death at the
cross, and this helps us follow the time line in Daniel 11 and 12.
The Messiah was broken when, under the Roman Emperor Tiberius
(A.D. 14-37), He was nailed to the cross. The "vile person" in Daniel
11:21 is, most likely, Tiberius. This means that somewhere between verse
4 (which depicts the breakup of the Grecian Empire after the death of
Alexander the Great) and verse 21 (the death of Jesus), pagan Rome
enters the picture. Most Adventist interpreters see the change from the
Grecian kingdoms to Rome in either verse 14 or verse 16.
No matter how difficult in places, Daniel 11 provides us with more
evidence of God's ultimate control over human affairs. In what
ways, when you look back on your own experience, have you seen
such powerful evidence of God's leading, even though at the time
things were happening you might have wondered where the Lord
was? What lessons should you draw from those experiences that
could help you with future trials?
100
THURSDAY
December 16
The Abomination of Desolation
(Dan. 11:31).
In our study of Daniel 7 and 8 we saw that the succession of worldly
powers was in each case succeeded by "Christian" Rome. In yesterday's
study we saw that political Rome was in power when the "prince of the
covenant," Jesus Christ, was "broken." This depiction of the death of
Jesus gave us a powerful historical marker to help us trace the flow of his-
torical events in Daniel 11.
What
indicators do we find in the second half of chapter 11 to show that
"Christian" Rome follows the succession of the political powers also
in this chapter?
Dan. 11:31, 36.
While the rapid change of events in this chapter may seem confusing,
certain phrases in verses 31 and 36 provide a link to chapters 7 and 8, and
these help us to identify the main power in view in the second half of this
chapter. These phrases are:
1.
"Forces shall be mustered by him [king of the north], and they shall
defile the sanctuary fortress"
(Dan. 11:31, NKJV).
In Daniel 8:11 the lit-
tle horn casts down (profanes) the place of God's sanctuary
2.
"They shall take away the daily sacrifices"
(Dan. 11:31, NKJV).
In
Daniel 8:11 the little horn takes away the daily sacrifices.
3.
"He shall exalt and magnify himself above every god"
(Dan. 11:36,
NKJV).
In Daniel 8:11 the little horn exalts himself as high as the "Prince
of the host."
4.
"He shall . . . speak blasphemies against the God of gods"
(Dan.
11:36, NKJV).
In Daniel 7:25 the little horn speaks pompous words
against the Most High.
The
textual evidence, then, indicates that the main power in the second
half of chapter 11 is again the little horn. What is the significance of
the "abomination of desolation," which the little horn puts in place of
the "daily"?
Dan. 11:31.
Daniel 12:11 has another reference to the taking away of the
"daily" and the setting up of the abomination of desolation. In
Daniel 8 the taking away of the "daily" referred to the obscuring
of Christ's high-priestly ministry in heaven through the work of
usurpation by the little horn. In Daniel 11:31 and 12:11, the
"daily," Christ's ministry in heaven, is usurped by a false system of
worship—"the abomination of desolation."
101
FRIDAY
December 17
Further Study:
Read Ellen G. White, "Daniel's Prayers," in
The
Sanctified Life,
pp. 46-52.
"In the annals of human history the growth of nations, the rise and fall
of empires, appear as dependent on the will and prowess of man. The
shaping of events seems, to a great degree, to be determined by his power,
ambition, or caprice. But in the word of God the curtain is drawn aside,
and we behold, behind, above, and through all the play and counterplay of
human interests and power and passions, the agencies of the all-merciful
One, silently, patiently working out the counsels of His own will."—Ellen
G. White,
Education,
p. 173.
In Matthew 24:15 and Mark 13:14, Jesus refers to the "abomination of
desolation" spoken by "Daniel the prophet." In both cases, Jesus places
this "abomination of desolation" in a time future to Him. What this
should tell us is that this "abomination of desolation" isn't some event
prior to Jesus (such as during the reign of Antiochus Epiphanes) but
occurs later than even His time, a fact that helps us understand better what
it is.
Discussion Questions:
0
Three times Daniel was told that he was greatly beloved in
heaven
(Dan. 9.•23; 10:11, 19).
Few of us ever have an angel tell us
directly that we are greatly beloved in heaven. How can we know
that we are? What are other ways that God lets us know that we
are indeed loved?
Daniel 11 has been the subject of endless and wild speculation.
From what we have studied so far, what parameters are found
within the book of Daniel itself
(such as in Daniel 2, 7, 8)
that can
help us, in our study of Daniel 11 and 12, keep from stepping out-
side the correct bounds for understanding the chapters?
Summary:
In Daniel 10 the prophet was given a glimpse of the spiritual
battle between Christ and Satan. He was assured of God's love and esteem
and was shown that heavenly forces are at work in the halls of earthly gov-
ernments for the sake of God's people. In Daniel 11, detailed prophecies
are given concerning the history of nations from the Persian Empire until
the end of time.
102
INSIDE
St0rV
Touching
Lives in Kosovo
Roy Richardson and Marija Trajkovska
In a refugee camp in Macedonia, excited Roma [Gypsy] children waited
in the December cold for the ADRA van. The children had prepared a pro-
gram of folk music and dances and had been promised a holiday gift,
something new and nice. Most of the children had never owned something
new.
When the van arrived, the older children hurried to help unload the gifts
that ADRA-Germany had sent for the children in Macedonia, gifts that
had been collected from churches and schools throughout Germany. While
the older children arranged packages and
refreshments on tables, the younger chil-
dren talked excitedly about their dreams
and wishes for Christmas and New Year.
Emran, 10, and his brother Redzep, 9,
stared at their unopened packages. "To see
a package so nicely wrapped is an exciting
event for us," Emran said. "I have never had
such a nice toy in all my life," said Redzep.
Twelve-year-old Robert exclaimed over his
new shoes. "I have never had new shoes in my life!" And 7-year-old Sarah
sighed happily, "A minute ago I was drawing my dream. Now I am hold-
ing my dream," as she proudly held up her new cap, gloves, and shawl. A
little girl held up her new doll and exclaimed through tears, "When I grow
up, I will have a baby. It will be clean, nice, and healthy, just like this baby
doll! It's so nice, I do not want to hold it with my dirty hands."
"At last some happiness has come to our camp," a grateful parent said
as she looked at the happy faces of the children.
When Jesus walked on earth, He
delivered people from trouble, some-
times with just a touch. This project
has touched the lives of thousands of
poor children and allowed ADRA to
reach out to the needy. And the happy
faces of children said Thank you bet-
ter than any words ever could. "This
is what God's love does for others,"
said Roy Richardson, ADRA Trans-
Europe Regional Director.
Roy Richardson is executive director of ADRA Trans-Europe. Marija Trajkovska (bottom left,
with children). is ADR.4-Macedonia country director. Above right. Serdjana and her doll.
Produced by the General Conference Sabbath School and Personal Ministries Dept.
Email:gomissioncagc.adventist.org
103
LESSON
13
*December 18-24
The Time
of the
End
(or the
End
of
Time)
SABBATH AFTERNOON
Read for This Week's Study:
Daniel 11:40-12:13.
Memory Text:"
'Those who are wise shall shine like the brightness
of the firmament, and those who turn many to righteousness like the
stars forever and ever' "
(Daniel 12:3).
T
he final chapter of Daniel sketches the events of world history at
the concluding portion of "the time of the end," when "there shall
be a time of trouble, such as never was"
(Dan. 12:1).
After receiv-
ing the last vision, Daniel still had questions, but God reserved a full
understanding of the visions to the time of the end, when those who
would study Daniel's prophecies would understand their tremendous
messages
(vs. 4). We
are, we believe, among those who have been called
to understand.
In chapter 12 we stand at the edge of eternity. Behind us, the great
events of salvation history have unfolded: the Flood, in which only eight
people were saved; the Exodus from Egypt, which gave birth to the nation
of Israel; and the Cross, which brought deliverance from sin to all
humankind. The climax of salvation history, however, is still to come—
the great exodus of the redeemed from this sin-filled planet.
The Week at a Glance:
What is meant by the phrase "the
time of the end"? Why do we believe that Michael is Jesus? Why was
the book of Daniel sealed until "the time of the end"? What does
Daniel teach about the resurrection of the dead?
*Study this week's lesson to prepare for Sabbath, December 25.
104
SUNDAY
December 19
The Time of the End
(Dan. 11:40-45).
The expression "time of the end" appears only in the book of Daniel
(8:17; 11:35, 40; 12:4, 9).
The context in each case indicates that it refers
to the final period in history prior to the Second Advent. Seventh-day
Adventists have generally identified the year 1798, the end of the 1,260
years, as the beginning of the time of the end. Because the fmal verses of
Daniel 11 seem to be unfulfilled prophecy, we need to be careful how we
interpret them.
Which
powers could be referred to by the terms "king of the north" and
"king of the south" in the time of the end?
Dan. 11:40.
The king of the north.
At the time of the end for the kingdom of Judah,
Babylon was the enemy from the north
(Jer. 1:14, 15).
In the book of
Revelation, Babylon is the code name for spiritual Rome—the papacy.
Thus, the king of the north in the time of the end is the papacy. This har-
monizes with Daniel 11:36-39, where the king who exalts himself is also
the papacy.
The king of the south.
Some view the earlier use of the phrase "the king
of the south"
(in Dan. 11:5)
as the Ptolemies, who ruled in Egypt after
the demise of the Grecian Empire. Because this latter prophecy
(Dan.
11:40)
applies to the time of the end, the phrase "king of the south" can
no longer refer to literal Egypt. Revelation 11:8 uses Egypt to signify that
which is opposed to true religion. These two powers are engaged in some
sort of warfare.
Who
in the time of the end could be symbolized by the nations of Edom,
Moab, and the Ammonites?
Dan. 11:41.
These nations no longer exist, which indicates that this passage is not
intended to be construed as literal. In ancient days these nations were the
enemies of God's people, but God in His grace has promised to save
many who were once His enemies. The church will be used of Him to
conquer spiritually "Edom, and Moab, and the chief of the children of
Ammon?' Many will come out of groups once opposed to the truth of
God and join God's people in the time of the end.
Though not easy to understand, these texts reveal that the world
will be in chaos and turmoil right up through the "time of the end."
What this should help us understand is that strife and toil, far
from proving there is no God, help affirm His existence, because
He has warned us about these things in advance. How should this
realization help strengthen us to face future struggles?
105
MONDAY
December 20
Michael the Prince
(Dan. 12:1).
Read
Daniel 12:1. It depicts two major events. What are they? From
what we know as Adventists, describe what events it is talking about:
Who
is Michael, this great Prince, who delivers God's faithful people?
Adventists are about the only Christians who see "Michael" as Jesus.
Consider the following evidence:
1.
The Hebrew word
Michael means
"Who is like God?" The only One
who is like God is Christ
(John 1:1).
2.
The "prince of the host" or "Prince of princes"
(Dan. 8:11, 25)
is
also "Messiah the Prince"
(Dan. 9:25).
He is the same as "Michael your
prince"
(Dan. 10:21)
or "Michael . . . the great prince"
(Dan. 12:1).
3.
The word
archangel
appears only twice in Scripture, once in
1 Thessalonians 4:16, where Christ comes with the voice of the
archangel, and once in Jude 9, where Michael is called an archangel.
What
is implied in the phrase "those found written in the book"? What
book?
See also Exod. 32:32; Dan. 7:10; Luke 10:20; Rev. 13:8; 17:8;
20:12, 15; 22:19.
Even the most cursory survey of these texts implies judgment, even for
those who serve the Lord. Those "found" written in the book of life are
saved, those "found" not written in there are lost. If this isn't some sort of
final judgment, final reckoning, final separation between the righteous
and unrighteous—what is?
"The Lord desires us to appreciate the great plan of redemption,
to realize our high privilege as the children of God, and to walk
before Him in obedience, with grateful thanksgiving. He desires us
to serve Him in newness of life, with gladness every day. He longs
to see gratitude welling up in our hearts because our names are
written in the Lamb's book of life, because we may cast all our care
upon Him who cares for us."—Ellen G. White,
Christ's Object
Lessons,
p. 299. Why do you believe that your name, right now, is
written in the book of life? On what basis do you make this claim?
106
WEDNESDAY
December 22
The Sealed Book Is Opened
(Dan. 12:4, 9,10).
Read
Daniel 12:4, 9,10. Taken together, what are these texts saying about
the book of Daniel?
For long centuries, many of the prophecies of Daniel were hidden in
obscurity. This is not surprising, either, considering the contents of the
book, particularly in regard to what it says about Rome, the one power that
for centuries controlled access to the Bible.
However, since the time of the Protestant Reformation, and especially
in the past few hundred years, more and more students have come to
understand better the book of Daniel. The closed is now, more and more,
opened. What makes it easier, too, is that living after many of these events
unfolded, Bible students are able to look back over history and see just
how these things happened, as predicted, an advantage that only those liv-
ing at "the time of the end" could have.
"Since 1798 the book of Daniel has been unsealed, knowledge of the
prophecies has increased, and many have proclaimed the solemn message
of the judgment near."—Ellen G. White,
The Great Controversy,
p. 356.
Of course, not everyone will understand. It's sad that so much of the
Protestant world applies key prophecies of Daniel to Antiochus
Epiphanes in the second century
B.C.,
which is rather ridiculous, consid-
ering Daniel's emphasis on "the time of the end."
Read
John 14:29. What did Jesus say that helps us understand why
Daniel was told to shut up the book until the end?
In so many ways, the book of Daniel is a faith-affirming book. We,
today, can look back and see how, just as predicted, nations came and
went, one after another. The book appeals to our rational thought
processes in ways that other books don't. After all, the Lord, through the
book of Daniel, has given us prophecies based on something as large and
unchangeable as world history. We can be as sure of the prophecies as we
can be of world history. In short, for those who will, by faith, let Daniel
speak to them, the book will give them powerful assurances of God's
power and promises.
What's your favorite prophecy in the book of Daniel? Which one
does the most to help strengthen your faith? If you had the oppor-
tunity to give a non-Christian a Bible study from only one
prophecy in the book, which one would you choose, and why?
108
THURSDAY
December 23
Blessed Is He Who Waits
(Dan. 12:11-13).
At the end
of the book we find two time prophecies (the 1,290 and
1,335 days), which some Adventists set as literal days in the near
future. What evidence in Scripture shows that these time prophecies
are past?
First, we need to recognize that the angel's long discourse in Daniel 11
concludes in Daniel 12:4. Daniel 12:5-13 is an epilogue to the long vision
in Daniel 11 and, in a sense, to the whole book, as well. It is not a new
vision with a different topic but an explanation of certain elements in the
visions contained in "the book," which is to be sealed. This is evident
from the question in Daniel 12:6, " 'How long shall the fulfillment of
these wonders be?' "
(NKIV).
The expression "these wonders" refers to
the things Daniel saw in chapter 11, which itself is simply an elaboration
of the issues in chapter 8.
Second, the phrase "time and times and half a time"
(NK.B0,
in Daniel
7:25 and 12:7, refers to one event, not two. In Daniel 7:25 the saints are
given into the hand of the little-horn power " 'for a time, times and half
a time' " (NIV), and in 12:7 the holy people's power is shattered for " 'a
time, times and half a time' " (NIV). These phrases refer to the same
thing, the persecution of God's people during the 1,260 years.
Third, there's the taking away of the daily in Daniel 8:11, 11:31, and
12:11. Because in Daniel 8:11 and 11:31 the taking away of the daily
refers to a past historical reality, the taking away of the daily in Daniel
12:11 is surely talking about the same thing.
For these reasons, and others, such as Ellen White's statement that after
1844, "there can be no definite tracing of prophetic time" (Ellen G.
White,
Manuscript 59,
1900), we reject attempts to give these time
prophecies a future fulfillment. They belong to the past.
One interpretation common among Seventh-day Adventists is this:
A.D.
508 was the year in which Clovis, king of the Franks, stepped into
the strategic position of the first civil power to join up with the rising
Church of Rome. This laid the foundation for that centuries-long union
of church and state, the abomination of desolation in Daniel 12:11. This
was also the time in which many doctrines and practices that obscured
Christ's high-priestly ministry became established in the church. Adding
1,290 years to 508 leads to 1798. Meanwhile, the 1,335 years starts from
the same point (508), which then leads to 1843, "a significant date in the
relationship to the great advent awakening."—The
SDA Bible
Commentary, vol.
4, p. 881; see also Friday's section.
Read Daniel 12:13. Look at the assurance Daniel was given about
his eternal destiny.What Bible texts give you just as much assur-
ance as Daniel was given here?
109
FRIDAY
December 24
Further Study:
Read Ellen G. White,
Testimonies to Ministers,
pp. 112-119.
"I saw that God was in the proclamation of the time in 1843. It was His
design to arouse the people and bring them to a testing point, where they
should decide for or against the truth. Ministers were convinced of the
correctness of the positions taken on the prophetic periods, and some
renounced their pride, and left their salaries and their churches to go forth
from place to place to give the message."—Ellen G. White,
Early
Writings,
p. 232.
"Again they were led to their Bibles to search the prophetic periods. The
hand of the Lord was removed from the figures, and the mistake was
explained. They saw that the prophetic periods reached to 1844, and that
the same evidence which they had presented to show that the prophetic
periods closed in 1843, proved that they would terminate in 1844. Light
from the Word of God shone upon their position, and they discovered a
tarrying time—`Though it [the vision] tarry, wait for it.' In their love for
Christ's immediate coming, they had overlooked the tarrying of the
vision, which was calculated to manifest the true waiting ones. Again they
had a point of time. Yet
I
saw that many of them could not rise above their
severe disappointment to possess that degree of zeal and energy which
had marked their faith in 1843."—Page 236.
Discussion Questions:
0
What dangers do we face by setting dates for future end-time
events? What happens to the faith of many when these predicted
events fail to come to pass?
Daniel ends with the promise of
victory for God's people.
How,
by dwelling on these prophecies, can
your
faith and hope be
strengthened?
Summary:
Though some parts of the book of Daniel remain a mystery,
we have been given enough to trust in God who, through Jesus Christ, has
assured us that, along with Daniel, we, too, will stand in our "lot at the
end of the days."
110
INSIDES
tor)/
N'drin Charles
I joined the Adventist Church while studying at a university in Cote
d'Ivoire, West Africa. Soon after my baptism I began having Sabbath
problems, and I could not complete one of my classes; I would have to
take the class again the next year.
My parents were upset that I had let my faith get in the way of my stud-
ies, and they refused to pay my school fees after that. But I was determined
to return to school and show my parents that my faith had not made me
fail. The Lord blessed me, and I remained in school even without my par-
ents' support.
As final exams approached, I prayed that God would help me do well
and bring glory to His name. But just before exams the faculty went on
strike and school closed. Some weeks later we were called back to take our
exams.
The exam schedule indicated that my exams began on Tuesday, so I
spent Monday reviewing. But Monday evening a friend came and asked
why I had not attended two of my exams that day. To my dismay, I learned
that the exam schedule had been revised after I had checked it. Missing the
exams meant I had failed my courses.
"I have failed again!" I told God. "How can this bring honor to Your
name?"
Later my pastor visited me and asked whether I would consider study-
ing for the ministry. Other church members had asked me the same ques-
tion, and I began to understand that perhaps God was opening another
door for me.
I prayed to know God's will, and some weeks later, to my surprise, the
church agreed to sponsor me to study at the Adventist seminary.
Before leaving to study, I asked God for two things: to continue provid-
ing throughout my studies, and to sustain me morally and physically to
God's glory. God answered both of these prayers, and I graduated cum
laude in three years instead of the usual four.
God fulfilled His promise that says, "If you put your trust in Me and
walk before me, you will not be the last, but the first. You will not be the
tail but the head." My parents, who once refused to pay my school fees,
witnessed my graduation and gave honor to God for what He was doing in
my life.
I urge believers to look to God when facing problems in their lives. Trust
Him; He will never fail.
Called
to Fail?
N'drin Charles is the coordinator of Global Mission and Gospel Outreach programs for the
Cote d'Ivoire-Guinea Mission
.
Produced by the General Conference Sabbath School and Personal Ministries Dept.
Email:gomission@gc.adventist.org
I
I I
Iloc
be.,
Mission Projects
1
Churches in two cities in eastern Ukraine
2
Dormitory for Ukrainian Adventist Institute of Arts and Sciences
3
Churches in Moscow and St. Petersburg, Russian Federation
Barents Sea
Unions
Churches Companies Members Population
BELARU
,
UKRAINE
Moscow
MOLDOVA
Caucasus
137
East Russian Union Mission
206
Moldova Union Conference
136
Southern Union Conference
104
Ukrainian Union Conference
844
West Russian Union Conference
429
Belarus Conference
60
96
9,862
34,626,450
77
16,399
31,001,300
103
11,513
4,253,000
71
7,167
57,769,000
373
61,086
47,793,000
315
35,528
96,031,250
13
4,561
9,873,000
1,916
1,048
146,116
281,347.000
Total (as of 6/30/03)
GEORGIA
ARMENIA
RBAI JAN
KAZAKHSTAN
UZBEKISTAN
1
\
TURKMENISTAN
KYRGYZSTAN
TAJIKISTAN